With Poṭṭhapāda
Poṭṭhapādasutta
1.01. On the Wanderer Poṭṭhapāda
1.1So I have heard. 1.2At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
1.3Now at that time the wanderer Poṭṭhapāda was residing together with three hundred wanderers in Mallikā’s single-halled monastery for philosophical debates, hedged by pale-moon ebony trees. Poṭṭhapāda appears only here; he was named for a month of the lunar calendar (August/September). | Mallikā was the chief queen of Pasenadi, and her hall is mentioned in a similar context at MN 78:1.3. The commentary explains that the brahmins, Jains, and others would assemble there to “debate their beliefs” (samayaṁ pavadanti). Evidently the monastery grounds had accommodation for many ascetics of different beliefs, but only “one hall” where they would gather for debate. We hear many times of such debates, but here we catch a glimpse of a place that was set up to facilitate them. For -ācīra, read in the sense of “boundary, hedge” (commentary: timbarūrukkhapantiyā parikkhittattā; cf. Sanskrit prācīra, “enclosure, hedge, fence, wall”). 1.4Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
2.1Then it occurred to him, 2.2“It’s too early to wander for alms in Sāvatthī. According to the commentary, when he approached the vicinity of the city gate, he decided to check the position of the sun and noticed that it was too early to enter. The commentary and sub-commentary explain that it only sounds like the Buddha was in doubt, for Buddhas deliberate before deciding on a course of action. 2.3Why don’t I go to Mallikā’s monastery to visit the wanderer Poṭṭhapāda?” This can be understood as answering the criticism voiced in DN 8:22.2, that the Buddha was afraid to speak in an assembly. 2.4So that’s what he did.
3.1Now at that time, Poṭṭhapāda was sitting together with a large assembly of wanderers making an uproar, a colossal racket. They engaged in all kinds of low talk, such as In contrast with the silence of the Buddha’s community at DN 2:10.7. 3.2talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place.
4.1Poṭṭhapāda saw the Buddha coming off in the distance, 4.2and hushed his own assembly, 4.3“Be quiet, good fellows, don’t make a sound. 4.4Here comes the ascetic Gotama. 4.5The venerable likes quiet and praises quiet. 4.6Hopefully if he sees that our assembly is quiet he’ll see fit to approach.” The Buddha encourages quiet for the sake of mental development; Poṭṭhapāda does it for the sake of reputation. 4.7Then those wanderers fell silent.
5.1Then the Buddha approached Poṭṭhapāda, 5.2who said to him, 5.3“Let the Blessed One come, sir! Poṭṭhapāda’s address is almost overly deferential. 5.4Welcome to the Blessed One, sir! 5.5It’s been a long time since you took the opportunity to come here. 5.6Please, sir, sit down, here, a seat is ready.”
5.7The Buddha sat on the seat spread out, 5.8while Poṭṭhapāda took a low seat and sat to one side. 5.9The Buddha said to him, 5.10“Poṭṭhapāda, what were you sitting talking about just now? What conversation was left unfinished?” Always polite, the Buddha begins by showing an interest in them.
6.01.1. On the Cessation of Perception
6.1When he said this, the wanderer Poṭṭhapāda said to the Buddha, 6.2“Sir, leave aside what we were sitting talking about just now. 6.3It won’t be hard for you to hear about that later.
6.4Sir, a few days ago several ascetics and brahmins who follow various other religions were sitting together at the debating hall, and a discussion about the cessation of perception came up among them: Abhisaññā does not appear elsewhere. Here the prefix abhi- means not “higher”, but rather “about, concerning”. Compare abhidhamma at MN 32:8.6: dve bhikkhū abhidhammakathaṁ kathenti (“two mendicants engage in discussion about the teaching”); also abhivinaya at AN 3.140:4.4. The commentary here says abhi- is a mere particle, so it need not be translated. 6.5‘How does the cessation of perception happen?’ This discussion appears to have been directly sparked by the difficult passage in Bṛhadāraṇyaka Upaniṣad 2.4.12 and 4.5.13. The sage Yājñavalkya, teaching his wife Maitreyī, says that the true Self is a sheer mass of “consciousness” (vijñāna, Pali viññāṇa), which is “great, endless, infinite reality”. After realizing this, he says, there is no “perception” (saṁjñā, Pali saññā), a statement that bewilders even the wise Maitreyī. He explains that only in an apparent state of duality (dvaitamiva) do the separate functions of sense consciousness operate. When all is realized as the Self, how, he asks, can one know that owing to which all this is known? He is implicitly distinguishing between viññāna as “infinite” (= vi-) knowing and saññā as “constrained” (saṁ-) knowing. Yājñavalkya says the separate Self emerges with these elements and vanishes with them (etebhyo bhūtebhyaḥ samutthāya tānyevānu vinaśyati), but he does not explain how or why this happens, which is the question the theorists here attempt to address.
6.6Some of them said: 6.7‘A person’s perceptions arise and cease without cause or reason. Here perception is not identified with the “person” (purisa), but rather belongs to them (cf. etaṁ mama, “this is mine”). In the discussion to follow, the Buddha only directly addresses this theory, while the remainder are included by inference. 6.8When they arise, you become percipient. 6.9When they cease, you become non-percipient.’ 6.10That’s how some describe the cessation of perception.
6.11But someone else says: 6.12‘That’s not how it is, good fellows! This idiom is also at SN 47.19:1.10. 6.13Perception is a person’s self, The self is defined as perception (eso me attā), one of the five aggregates. Compare the various theories of the self and perception at DN 1:2.38.0. 6.14which enters and departs. 6.15When it enters, you become percipient. 6.16When it departs, you become non-percipient.’ Implying that at such times a person lacks a “self”. This is perhaps related to Yājñavalkya’s: “That man, when born, acquiring a body, is connected with ills (the bodily organs); and when he dies, departing, he discards those ills” (Bṛhadāraṇyaka Upaniṣad 4.3.8). 6.17That’s how some describe the cessation of perception.
6.18But someone else says: 6.19‘That’s not how it is, good fellows! 6.20There are ascetics and brahmins of great power and might. The commentary says these were devotees of āthabbaṇa, i.e the practices preserved in the Atharvaveda. This “fourth Veda” is mentioned only once by name in the early Pali (Snp 4.14:13.1), where, as here, it is associated with the performance of magic and the casting of spells. The commentary fairly drips with contempt: “Allegedly, the Āthabbaṇa practitioners cast a spell, showing a creature’s head as if cut off, or their hand as if cut off, or as if dead. Then they show them back to normal; imagining so, they say, ‘From cessation they have arisen.’” 6.21They insert and extract a person’s perception. See DN 29:16.20 for upakaḍḍhati and apakaḍḍhati in this sense. 6.22When they insert it, you become percipient. 6.23When they extract it, you become non-percipient.’ 6.24That’s how some describe the cessation of perception.
6.25But someone else says: 6.26‘That’s not how it is, good fellows! 6.27There are deities of great power and might. 6.28They insert and extract a person’s perception. 6.29When they insert it, you become percipient. 6.30When they extract it, you become non-percipient.’ 6.31That’s how some describe the cessation of perception.
6.32That reminded me of the Buddha: 6.33‘Surely it must be the Blessed One, the Holy One who is so very skilled in such matters.’ 6.34The Buddha is skilled and well-versed concerning the cessation of perception. Pakataññū is not elsewhere attested in the suttas, but it is found in the Vinaya, for example at Bu Pc 72:1.8). 6.35How does the cessation of perception happen?”
7.01.2. Perception Arises With a Cause
7.1“Regarding this, Poṭṭhapāda, those ascetics and brahmins who say that 7.2a person’s perceptions arise and cease without cause or reason are wrong from the start. 7.3Why is that? 7.4Because a person’s perceptions arise and cease with cause and reason. 7.5With training, certain perceptions arise and certain perceptions cease. Here the Buddha argues that, since it is possible to change the nature of one’s own mind through practice, such changes cannot be random.
7.6And what is that training?” said the Buddha. It is is unusual if not unique to add “said the Buddha” (bhagavā avoca) in such a context. Normally, once a speaker starts, the text does not insert extra tags identifying the speaker without a reason, such as an interruption for a question.
7.7“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. This is the start of the teaching on the Gradual Training, encompassing ethics (sīla), meditation (samādhi), and wisdom (paññā). Only the ethics portion appeared in the Brahmajālasutta, while all three are restated in all the remaining suttas of this chapter, although in truncated form. | It is exceedingly rare for a Buddha to appear. 7.7.1.2He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. The Buddha realizes the truth by his own understanding, not through divine intervention or other metaphysical means. 7.7.1.3He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It is good when first heard, when practicing, and when one has realized the fruits.
7.7.2.1A householder hears that teaching, or a householder’s child, or someone reborn in a good family. The word “householder” (gahapati) informally refers to any lay person, but more specifically indicates someone who owns a house, i.e. a person of standing. The renunciate life is not just for slaves or workers wishing to escape their station. 7.7.2.2They gain faith in the Realized One 7.7.2.3and reflect: 7.7.2.4‘Life at home is cramped and dirty, life gone forth is wide open. 7.7.2.5It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. 7.7.2.6Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’
7.7.2.7After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
7.7.3.1Once they’ve gone forth, they live restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They act skillfully by body and speech. They’re purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have mindfulness and situational awareness, and are content. This serves as a table of contents for the teachings to come. | Nowadays, the “monastic code” (pātimokkha) means the list of rules for monks and nuns found in the Vinayapiṭaka. In the early texts, however, it has three main meanings. Sometimes it does refer to the list of rules, as at AN 10.36:1.6. Here it refers to the code of conduct that follows, which is a non-legalistic set of guidelines that preceded the Vinayapiṭaka. At DN 14:3.28.1 it refers to the verses summarizing monastic conduct known as the “Ovāda Pātimokkha”.
7.7.4.0.11.2.1. Ethics
7.7.4.0.21.2.1.1. The Shorter Section on Ethics
7.7.4.1And how, Poṭṭhapāda, is a mendicant accomplished in ethics? 7.7.4.2It’s when a mendicant gives up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings. While the precept includes any living creature, if a monastic murders a human being they are immediately and permanently expelled. 7.7.4.3This pertains to their ethics.
7.7.4.4They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. To steal anything of substantial value is an expulsion offence. 7.7.4.5This pertains to their ethics.
7.7.4.6They give up unchastity. They are chaste, set apart, avoiding the vulgar act of sex. Buddhist monastics are forbidden from any form of sexual activity. To engage in penetrative intercourse is an expulsion offence. 7.7.4.7This pertains to their ethics.
7.7.5.1They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words. While any form of lying is forbidden, if a monastic falsely claims states of enlightenment or deep meditation they are expelled. 7.7.5.2This pertains to their ethics.
7.7.5.3They give up backbiting. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony. 7.7.5.4This pertains to their ethics.
7.7.5.5They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people. 7.7.5.6This pertains to their ethics.
7.7.5.7They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial. 7.7.5.8This pertains to their ethics.
7.7.6.1They refrain from injuring plants and seeds. 7.7.6.2They eat in one part of the day, abstaining from eating at night and food at the wrong time. 7.7.6.3They refrain from seeing shows of dancing, singing, and music . 7.7.6.4They refrain from attiring and adorning themselves with garlands, fragrance, and makeup. 7.7.6.5They refrain from high and luxurious beds. To avoid sleeping too much. 7.7.6.6They refrain from receiving gold and currency, 7.7.6.7raw grains, 7.7.6.8raw meat, 7.7.6.9women and girls, 7.7.6.10male and female bondservants, 7.7.6.11goats and sheep, 7.7.6.12chickens and pigs, 7.7.6.13elephants, cows, horses, and mares, 7.7.6.14and fields and land. 7.7.6.15They refrain from running errands and messages; 7.7.6.16buying and selling; 7.7.6.17falsifying weights, metals, or measures; 7.7.6.18bribery, fraud, cheating, and duplicity; 7.7.6.19mutilation, murder, abduction, banditry, plunder, and violence. 7.7.6.20This pertains to their ethics.
7.7.6.21The shorter section on ethics is finished.
7.7.7.01.2.1.2. The Middle Section on Ethics
7.7.7.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in injuring plants and seeds. 7.7.7.2These include plants propagated from roots, stems, cuttings, or joints; and those from regular seeds as the fifth. They refrain from such injury to plants and seeds. 7.7.7.3This pertains to their ethics.
7.7.8.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in storing up goods for their own use. 7.7.8.2This includes such things as food, drink, clothes, vehicles, bedding, fragrance, and things of the flesh. 7.7.8.3They refrain from storing up such goods. 7.7.8.4This pertains to their ethics.
7.7.9.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in seeing shows. 7.7.9.2This includes such things as dancing, singing, music, performances, and storytelling; clapping, gongs, and kettledrums; beauty pageants; pole-acrobatics and bone-washing displays of the corpse-workers; battles of elephants, horses, buffaloes, bulls, goats, rams, chickens, and quails; staff-fights, boxing, and wrestling; combat, roll calls of the armed forces, battle-formations, and regimental reviews. 7.7.9.3They refrain from such shows. 7.7.9.4This pertains to their ethics.
7.7.10.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in gambling that causes negligence. 7.7.10.2This includes such things as checkers with eight or ten rows, checkers in the air, hopscotch, spillikins, board-games, tip-cat, drawing straws, dice, leaf-flutes, toy plows, somersaults, pinwheels, toy measures, toy carts, toy bows, guessing words from syllables, guessing another’s thoughts, and imitating musical instruments. 7.7.10.3They refrain from such gambling. 7.7.10.4This pertains to their ethics.
7.7.11.1There are some ascetics and brahmins who, while enjoying food given in faith, still make use of high and luxurious bedding. 7.7.11.2This includes such things as sofas, couches, woolen covers—shag-piled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double-or single-fringed—and silk covers studded with gems, as well as silken sheets, woven carpets, rugs for elephants, horses, or chariots, antelope hide rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends. 7.7.11.3They refrain from such bedding. 7.7.11.4This pertains to their ethics.
7.7.12.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in attiring and adorning themselves with garlands, fragrance, and makeup. 7.7.12.2This includes such things as applying beauty products by anointing, massaging, bathing, and rubbing; mirrors, ointments, garlands, fragrances, and makeup; face-powder, foundation, bracelets, headbands, fancy walking-sticks or containers, rapiers, parasols, fancy sandals, turbans, jewelry, chowries, and long-fringed white robes. 7.7.12.3They refrain from such attirement and adornment. 7.7.12.4This pertains to their ethics.
7.7.13.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in low talk. 7.7.13.2This includes such topics as talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place. 7.7.13.3They refrain from such low talk. 7.7.13.4This pertains to their ethics.
7.7.14.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in arguments. 7.7.14.2They say such things as: ‘You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!’ 7.7.14.3They refrain from such argumentative talk. 7.7.14.4This pertains to their ethics.
7.7.15.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in running errands and messages. 7.7.15.2This includes running errands for rulers, ministers, aristocrats, brahmins, householders, or princes who say: ‘Go here, go there. Take this, bring that from there.’ 7.7.15.3They refrain from such errands. 7.7.15.4This pertains to their ethics.
7.7.16.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in fawning, flattery, hinting, and belittling, and using material things to chase after other material things. They refrain from such fraud and flattery. 7.7.16.2This pertains to their ethics.
7.7.16.3The middle section on ethics is finished.
7.7.17.01.2.1.3. The Long Section on Ethics
7.7.17.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 7.7.17.2This includes such fields as augury, omenology, divining portents, interpreting dreams, divining features of men and women, divining holes in cloth gnawed by mice, fire offerings, ladle offerings, offerings of husks, rice powder, rice, ghee, or oil; offerings from the mouth, blood sacrifices, limb-reading; geomancy for building sites, fields, and cemeteries; exorcisms, earth magic, snake charming, poisons; the lore of the scorpion, the rat, the bird, and the crow; prophesying life span, chanting for protection, and divining omens from wild animals. 7.7.17.3They refrain from such low lore, such wrong livelihood. 7.7.17.4This pertains to their ethics.
7.7.18.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 7.7.18.2This includes reading the marks of gems, cloth, clubs, swords, spears, arrows, bows, weapons, women, men, boys, girls, male and female bondservants, elephants, horses, buffaloes, bulls, cows, goats, rams, chickens, quails, monitor lizards, rabbits, tortoises, or deer. 7.7.18.3They refrain from such low lore, such wrong livelihood. 7.7.18.4This pertains to their ethics.
7.7.19.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 7.7.19.2This includes making predictions that the king will march forth or march back; or that our king will attack and the enemy king will retreat, or vice versa; or that our king will triumph and the enemy king will be defeated, or vice versa; and so there will be victory for one and defeat for the other. 7.7.19.3They refrain from such low lore, such wrong livelihood. 7.7.19.4This pertains to their ethics.
7.7.20.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 7.7.20.2This includes making predictions that there will be an eclipse of the moon, or sun, or stars; that the sun, moon, and stars will be in conjunction or in opposition; that there will be a meteor shower, a fiery horizon, an earthquake, or thunder in the heavens; that there will be a rising, a setting, a darkening, a brightening of the moon, sun, and stars. And it also includes making predictions about the results of all such phenomena. 7.7.20.3They refrain from such low lore, such wrong livelihood. 7.7.20.4This pertains to their ethics.
7.7.21.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 7.7.21.2This includes predicting whether there will be plenty of rain or drought; plenty to eat or famine; an abundant harvest or a bad harvest; security or peril; sickness or health. It also includes such occupations as arithmetic, accounting, calculating, poetry, and cosmology. 7.7.21.3They refrain from such low lore, such wrong livelihood. 7.7.21.4This pertains to their ethics.
7.7.22.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 7.7.22.2This includes making arrangements for giving and taking in marriage; for engagement and divorce; and for scattering rice inwards or outwards at the wedding ceremony. It also includes casting spells for good or bad luck, treating impacted fetuses, binding the tongue, or locking the jaws; charms for the hands and ears; questioning a mirror, a girl, or a god as an oracle; worshiping the sun, worshiping the Great One, breathing fire, and invoking Siri, the goddess of luck. 7.7.22.3They refrain from such low lore, such wrong livelihood. 7.7.22.4This pertains to their ethics.
7.7.23.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 7.7.23.2This includes rites for propitiation, for granting wishes, for ghosts, for the earth, for rain, for property settlement, and for preparing and consecrating house sites, and rites involving sipping water and bathing, and oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments; surgery with needle and scalpel, treating children, prescribing root medicines, and herbal bandages. 7.7.23.3They refrain from such low lore, such wrong livelihood. 7.7.23.4This pertains to their ethics.
7.7.24.1A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. 7.7.24.2It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter. 7.7.24.3In the same way, a mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. 7.7.24.4When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves. This is the first step in the Buddha’s answer to Ajātasattu. This is the sense of happiness and well-being that you have when you know you have done nothing wrong for which anyone might blame you. It is the psychological foundation for meditation. 7.8That’s how a mendicant is accomplished in ethics.
7.8.1.6The longer section on ethics is finished.
7.8.2.0.11.2.2. Immersion
7.8.2.0.21.2.2.1. Sense Restraint
7.8.2.1And how does a mendicant guard the sense doors? Here begins the series of practices that build on moral fundamentals to lay the groundwork for meditation. 7.8.2.2When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. 7.8.2.3If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. It is not that one cannot see things, but that, mindful of its effect, one avoids unnecessary stimulation. | “Covetousness and bitterness” (abhijjhā domanassā) are the strong forms of desire and aversion caused by lack of restraint. 7.8.2.4When they hear a sound with their ears … 7.8.2.5When they smell an odor with their nose … 7.8.2.6When they taste a flavor with their tongue … 7.8.2.7When they feel a touch with their body … 7.8.2.8When they know an idea with their mind, they don’t get caught up in the features and details. 7.8.2.9If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. 7.8.2.10When they have this noble sense restraint, they experience an unsullied bliss inside themselves. Their happiness deepens, as they see that not only their actions but also their mind is becoming free of anything unwholesome. 7.8.2.11That’s how a mendicant guards the sense doors.
7.8.3.01.2.2.2. Mindfulness and Situational Awareness
7.8.3.1And how does a mendicant have mindfulness and situational awareness? Situational awareness is a psychological term popularized in the 1990s. It has to do with the perception of environmental phenomena and the comprehension of their meaning, which is very close to the sense of the Pali term sampajañña. 7.8.3.2It’s when a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. These acts describe the daily life of a mendicant: going into the village for alms, at which time there are many distracting sights. Then they return, eat their meal, and spend their day in meditation. 7.8.3.3That’s how a mendicant has mindfulness and situational awareness.
7.8.4.01.2.2.3. Contentment
7.8.4.1And how is a mendicant content? 7.8.4.2It’s when a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. A Buddhist monk has three robes: a lower robe (sabong or sarong), an upper robe, and an outer cloak. 7.8.4.3They’re like a bird: wherever it flies, wings are its only burden. 7.8.4.4In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. 7.8.4.5That’s how a mendicant is content.
8.1[…]8.1.1.01.2.2.4. Giving Up the Hindrances
8.1.1.1When they have this entire spectrum of noble ethics, this noble sense restraint, this noble mindfulness and situational awareness, and this noble contentment, These are the prerequisite conditions for embarking on deep meditation. 8.1.1.2they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 8.1.1.3After the meal, they return from almsround, sit down cross-legged, set their body straight, and establish mindfulness in their presence. For parimukha (“in their presence”) we find pratimukha in Sanskrit, which can mean “presence” or the reflection of the face. Late canonical Pali explains parimukha as “the tip of the nose or the reflection of the face (mukhanimitta)”. Parimukha in Sanskrit is rare, but it appears in Pāṇini 4.4.29, which the commentary illustrates with the example of a servant “in the presence” of their master (cp. SN 47.8). So it seems the sense is “before the face” or more generally “in the presence”. | To “establish mindfulness” (satiṁ upaṭṭhapetvā) is literally to “do satipaṭṭhāna”.
8.1.2.1Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Covetousness (abhijjha) has been curbed by sense restraint, and now is fully abandoned. 8.1.2.2Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will. Likewise ill will (byāpādapadosa), which was called domanassa in the formula for sense restraint. 8.1.2.3Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. “Mindfulness and situational awareness” has a prominent role in abandoning dullness. 8.1.2.4Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Restlessness hankers for the future and is countered by contentment. Remorse digs up the past and is countered by ethical purity. 8.1.2.5Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. The meditator set out on their path after gaining faith in the Buddha.
8.1.3.1Suppose a man who has gotten into debt were to apply himself to work, The happiness of meditation is hard to understand without practicing, so the Buddha gives a series of five similes to illustrate in terms Ajātasattu would understand. 8.1.3.2and his efforts proved successful. 8.1.3.3He would pay off the original loan and have enough left over to support his partner. 8.1.3.4Thinking about this, 8.1.3.5[…]8.1.3.6[…]8.1.3.7[…]8.1.3.8he’d be filled with joy and happiness.
8.1.4.1Suppose there was a person who was sick, suffering, gravely ill. They’d lose their appetite and get physically weak. 8.1.4.2But after some time they’d recover from that illness, and regain their appetite and their strength. 8.1.4.3Thinking about this, 8.1.4.4[…]8.1.4.5[…]8.1.4.6[…]8.1.4.7[…]8.1.4.8they’d be filled with joy and happiness.
8.1.5.1Suppose a person was imprisoned in a jail. 8.1.5.2But after some time they were released from jail, safe and sound, with no loss of wealth. 8.1.5.3Thinking about this, 8.1.5.4[…]8.1.5.5[…]8.1.5.6they’d be filled with joy and happiness.
8.1.6.1Suppose a person was a bondservant. They would not be their own master, but indentured to another, unable to go where they wish. 8.1.6.2But after some time they’d be freed from servitude. They would be their own master, not indentured to another, a freeman able to go where they wish. 8.1.6.3Thinking about this, 8.1.6.4[…]8.1.6.5[…]8.1.6.6they’d be filled with joy and happiness.
8.1.7.1Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat. 8.1.7.2But after some time they crossed over the desert safely, arriving within a village, a sanctuary free of peril. 8.1.7.3Thinking about this, 8.1.7.4[…]8.1.7.5[…]8.1.7.6they’d be filled with joy and happiness.
8.1.8.1In the same way, as long as these five hindrances are not given up inside themselves, a mendicant regards them thus as a debt, a disease, a prison, slavery, and a desert crossing. The five hindrances remain a pillar of meditation teaching. The root sense means to “obstruct” but also to “obscure, darken, veil”.
8.1.8.2But when these five hindrances are given up inside themselves, a mendicant regards this as freedom from debt, good health, release from prison, emancipation, and a place of sanctuary at last. Each simile illustrates not the happiness of acquisition, but of letting go. 8.1.8.3[…]
9.1Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed.
10.1Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. 10.2The sensual perception that they had previously ceases. Progress through the jhānas is explained in terms of the refining of perceptions. 10.3At that time they have a subtle and true perception of the rapture and bliss born of seclusion. “Subtle and true” is sukhumasacca, a term that appears only here. 10.4That’s how, with training, certain perceptions arise and certain perceptions cease. 10.5And this is that training,” said the Buddha.
11.1“Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. 11.2The subtle and true perception of the rapture and bliss born of seclusion that they had previously ceases. 11.3At that time they have a subtle and true perception of the rapture and bliss born of immersion. 11.4That’s how, with training, certain perceptions arise and certain perceptions cease. 11.5And this is that training,” said the Buddha.
12.1“Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ 12.2The subtle and true perception of the rapture and bliss born of immersion that they had previously ceases. 12.3At that time they have a subtle and true perception of bliss with equanimity. 12.4That’s how, with training, certain perceptions arise and certain perceptions cease. 12.5And this is that training,” said the Buddha.
13.1“Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 13.2The subtle and true perception of bliss with equanimity that they had previously ceases. 13.3At that time they have a subtle and true perception of neutral feeling. 13.4That’s how, with training, certain perceptions arise and certain perceptions cease. 13.5And this is that training,” said the Buddha.
14.1“Furthermore, a mendicant, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. We have encountered the “formless attainments” (arūpasamāpatti) before, where they formed a refined basis for attachment to self (DN 1:3.13.4). Here they appear as part of the gradual refinement of consciousness through the cessation of increasingly subtle perceptions. 14.2The perception of luminous form that they had previously ceases. This is the vision of light that later came to be called a “sign” (nimitta). In the first four jhānas this persists as a “subtle” (sukhuma) reflection or echo of the “substantial” (olārika) material basis of meditation, such as the breath or the parts of the body. Even though it is a purely mental phenomenon, it is still “form” (rūpa) since it has physical properties like light or extension. 14.3At that time they have a subtle and true perception of the dimension of infinite space. The “light” (obhāsa) of jhāna grows from “limited” (paritta) to “limitless” (appamāṇa, MN 128:29.1). Then the perception of even this limitless light vanishes, leaving only infinite space. 14.4That’s how, with training, certain perceptions arise and certain perceptions cease. 14.5And this is that training,” said the Buddha.
15.1“Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. Perception of infinite space fades away leaving only the infinite consciousness that is aware. 15.2The subtle and true perception of the dimension of infinite space that they had previously ceases. 15.3At that time they have a subtle and true perception of the dimension of infinite consciousness. 15.4That’s how, with training, certain perceptions arise and certain perceptions cease. 15.5And this is that training,” said the Buddha.
16.1“Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. The meditator is no longer even aware of infinite consciousness, but of the even vaster nothingness. 16.2The subtle and true perception of the dimension of infinite consciousness that they had previously ceases. 16.3At that time they have a subtle and true perception of the dimension of nothingness. 16.4That’s how, with training, certain perceptions arise and certain perceptions cease. The last of the four formless attainments is the dimension of neither perception nor non-perception. Since this, by definition, lies beyond the scope of perception, it is not included here. 16.5And this is that training,” said the Buddha.
17.1“Poṭṭhapāda, from the time a mendicant here takes charge of their own perception, they proceed from one stage to the next, progressively reaching the peak of perception. For sakasaññī (“takes charge of their own perception”), see Bu Pj 2:6.2.2. One relevant factor in determining whether an object has been stolen is if the accused “perceives it as their own”. Here it means that the meditator understands that they can evolve their own perceptions through meditation. 17.2Standing on the peak of perception they think, 17.3‘Intentionality is bad for me, it’s better to be free of it. 17.4For if I were to intend and choose, these perceptions would cease in me, and other coarser perceptions would arise. “Intend and choose” is ceteyyaṁ abhisaṅkhareyyaṁ (1st singular optative). These synonyms are used in the sense of a subtle sense of will or intentionality that underlies such attainments (MN 52:14.3) and which must be let go lest they generate rebirth (MN 140:22.10). 17.5Why don’t I neither make a choice nor form an intention?’ 17.6They neither make a choice nor form an intention. 17.7Those perceptions cease in them, and other coarser perceptions don’t arise. 17.8They touch cessation. 17.9And that, Poṭṭhapāda, is how the progressive cessation of perception is attained with awareness. Compare with “progressive cessation” (AN 9.31), “progressive tranquilizing of conditions” (SN 36.15), “progressive meditations” (AN 9.32), etc. | “Awareness” is sampajāna, which we have encountered previously as “situational awareness” in daily activities, or as the “awareness” in the third jhāna. Here it refers to a reflective capacity to understand the nature of deep meditation in terms of causality. The term was adopted by Patañjalī, who defined saṁprajñātasamādhi in a way that is clearly drawn from the Buddhist definition of jhāna. It is attained with vitakka, vicāra, ānanda (“bliss”), and āsmitā. According to the commentary, this last term is “experience of the one self”, ekātmikā saṁvid) and so is probably adapted from the Buddhist factor of ekaggatā. (Yogasūtra 1.17).
18.1What do you think, Poṭṭhapāda? 18.2Have you ever heard of this before?”
18.3“No, sir. Taking the kernel of Yājñavalkya’s theory of the cessation of limited perception, the Buddha has expanded it in psychological and practical detail, while leaving out the metaphysical assumption of the Self. 18.4This is how I understand what the Buddha said: Poṭṭhapāda shows the Buddha that he has been paying attention. Notice how it is culturally assumed that it is possible to retain and repeat the exact content of the teaching. 18.5‘From the time a mendicant here takes charge of their own perception, they proceed from one stage to the next, progressively reaching the peak of perception. 18.6Standing on the peak of perception they think, 18.7“Intentionality is bad for me, it’s better to be free of it. 18.8For if I were to intend and choose, these perceptions would cease in me, and other coarser perceptions would arise. 18.9Why don’t I neither make a choice nor form an intention?” 18.10Those perceptions cease in them, and other coarser perceptions don’t arise. 18.11They touch cessation. 18.12And that is how the progressive cessation of perception is attained with awareness.’”
18.13“That’s right, Poṭṭhapāda.”
19.1“Does the Buddha describe just one peak of perception, or many?”
19.2“I describe the peak of perception as both one and many.”
19.3“But sir, how do you describe it as one peak and as many?”
19.4“I describe the peak of perception according to the specific manner in which one touches cessation. The meaning of this is not clear to me. It might mean that insight can be developed based on any of the stages of meditation, so for that person their peak of perception is different to another’s. The commentary says that it refers to different meditation subjects, or simply to different occasions of meditation. 19.5That’s how I describe the peak of perception as both one and many.”
20.1“But sir, does perception arise first and knowledge afterwards? Or does knowledge arise first and perception afterwards? Or do they both arise at the same time?” Poṭṭhapāda’s distinction between “perception” (saññā) and “knowledge” (ñāṇa) echoes Yājñavalkya’s distinction between “perception” (saṁjā) and “consciousness” (vijñāna, or in the repeated passage at 4.5.13, prajñāna).
20.2“Perception arises first and knowledge afterwards. The arising of perception leads to the arising of knowledge. Perception has been described in terms of the progress through more refined meditations (samādhi). Only then does the “knowledge” (ñāṇa) of insight arise. 20.3They understand, 20.4‘My knowledge arose from a specific condition.’ The term “specific condition” (idappaccayā) is well known from dependent origination (eg. SN 12.20:2.3), where it applies to the general situation of ongoing existence in transmigration. When developing insight, a meditator takes their own meditation experience as their primary locus. This is then generalized to an understanding of the nature of conscious existence. 20.5That is a way to understand how 20.6perception arises first and knowledge afterwards; that the arising of perception leads to the arising of knowledge.”
21.01.3. Perception and the Self
21.1“Sir, is perception a person’s self, or are perception and self different things?” This draws from the initial presentation of different theories of the person and perception (DN 9:6.4).
21.2“But Poṭṭhapāda, do you believe in a self?” “Believe” is paccesi, literally “fall back on”. It implies that an idea is something one relies on or takes as fundamental. The Buddha wants to know where Poṭṭhapāda stands before exploring this topic.
21.3“I believe in a solid self, sir, which is formed, made up of the four principal states, and consumes edible food.” Despite his previous questions about perception and the self, Poṭṭhapāda takes his stand on a purely materialist view, identifying the “self” with the organic “substantial” body.
21.4“Suppose there were such a solid self, Poṭṭhapāda. In that case, perception would be one thing, the self another. Again, the Buddha does not rush to tell Poṭṭhapāda he is right or wrong, but rather draws out the implications of his statement. 21.5Here is another way to understand how perception and self are different things. 21.6So long as that solid self remains, still some perceptions arise in a person and others cease. Here tiṭṭhateva is not “leaving aside”, but “remains”. Compare the similar construction at MN 107:13.1. 21.7That is a way to understand how perception and self are different things.”
22.1“Sir, I believe in a mind-made self which is whole in its major and minor limbs, not deficient in any faculty.” This is the “subtle” (sukhuma) body, corresponding with the form experienced in the four jhānas. All manuscripts appear to be missing the expected rūpī in this passage, but it occurs in the corresponding passage on “reincarnation” below.
22.2“Suppose there were such a mind-made self, Poṭṭhapāda. In that case, perception would be one thing, the self another. 22.3Here is another way to understand how perception and self are different things. 22.4So long as that mind-made self remains, still some perceptions arise in a person and others cease. 22.5That too is a way to understand how perception and self are different things.”
23.1“Sir, I believe in a formless self which is made of perception.” This identifies the self as that which is experienced in the formless attainments. Poṭṭhapāda is simply cycling through possible self theories without really thinking through the implications.
23.2“Suppose there were such a formless self, Poṭṭhapāda. In that case, perception would be one thing, the self another. 23.3Here is another way to understand how perception and self are different things. 23.4So long as that formless self remains, still some perceptions arise in a person and others cease. 23.5That too is a way to understand how perception and self are different things.”
24.1“But, sir, am I able to know whether Poṭṭhapāda can only attest a belief in various theories and still does not know how to assess them for himself. 24.2perception is a person’s self, or whether perception and self are different things?”
24.3“It’s hard for you to understand this, since you have a different view, creed, and belief, unless you dedicate yourself to practice with the guidance of tradition.” The text shifts from añña “other” (eg. aññadiṭṭhikena) to aññatra (aññatr’āyogena), which normally means “apart from”. Most authorities follow the commentary in taking aññatra here in the sense of “other”. However I think the change of sense is deliberate; the Buddha is not discouraging them, merely informing them what it will take. 24.4[…]
25.1“Well, if that’s the case, sir, 25.2[…]25.3then what do you make of this: ‘The cosmos is eternal. This is the only truth, anything else is futile’?” This is the famous list of ten “undeclared points”, which are found throughout the suttas (eg. MN 25:10.21, MN 63:2.3, MN 72:3.1, and the whole of SN 44). They seem to have functioned as a kind of checklist by which philosophers could be evaluated and classified. | The word loka occurs in a number of senses, but here it refers to the entire “cosmos” of countless worlds.
25.4“This has not been declared by me, Poṭṭhapāda.” 25.5[…]
26.1“Then what do you make of this: ‘The cosmos is not eternal. This is the only truth, anything else is futile’?”
26.2“This too has not been declared by me.” 26.3[…]
27.1“Then what do you make of this: ‘The cosmos is finite …’ … 27.2‘The cosmos is infinite …’ … 27.3‘The soul and the body are one and the same …’ … 27.4‘The soul is one thing, the body another …’ … 27.5‘A realized one still exists after death …’ … 27.6‘A realized one no longer exists after death …’ … 27.7‘A realized one both still exists and no longer exists after death …’ … 27.8‘A Realized One neither still exists nor no longer exists after death. This is the only truth, anything else is futile’?”
27.9“This too has not been declared by me.” 27.10[…]
28.1“Why haven’t these things been declared by the Buddha?”
28.2“Because they’re not beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. 28.3That’s why I haven’t declared them.”
29.1“Then what has been declared by the Buddha?”
29.2“I have declared this: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.”
30.1“Why have these things been declared by the Buddha?”
30.2“Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. 30.3That’s why I have declared them.”
30.4“That’s so true, Blessed One! That’s so true, Holy One! 30.5Please, sir, go at your convenience.” 30.6Then the Buddha got up from his seat and left.
31.1Soon after the Buddha left, those wanderers beset Poṭṭhapāda on all sides with sneering and jeering. This phrase recurs at SN 21.9:1.4 and AN 3.64:11.1, with some variant readings. 31.2“No matter what the ascetic Gotama says, Poṭṭhapāda agrees with him: 31.3‘That’s so true, Blessed One! That’s so true, Holy One!’ 31.4We understand that the ascetic Gotama didn’t give any categorical teaching at all regarding whether the cosmos is eternal and so on.” 31.5[…]
31.6When they said this, Poṭṭhapāda said to them, 31.7“I too understand that the ascetic Gotama didn’t give any categorical teaching at all regarding whether the cosmos is eternal and so on. 31.8[…]31.9[…]31.10Nevertheless, the practice that he describes is true, real, and accurate. It is the regularity of natural principles, the surety of natural principles. 31.11So how on earth could a sensible person such as I not agree that what was well spoken by the ascetic Gotama was in fact well spoken?”
32.02. On Citta Hatthisāriputta
32.1Then after two or three days had passed, Citta Hatthisāriputta and Poṭṭhapāda went to see the Buddha. Citta Hatthisāriputta bowed and sat down to one side. The commentary says Citta was the son of an elephant trainer. Here he shows greater respect to the Buddha than does Poṭṭhapāda. 32.2But the wanderer Poṭṭhapāda exchanged greetings with the Buddha, and when the greetings and polite conversation were over, he sat down to one side. 32.3Poṭṭhapāda told the Buddha what had happened after he left. The Buddha said: 32.4[…]32.5[…]32.6[…]32.7[…]32.8[…]32.9[…]32.10[…]32.11[…]32.12[…]32.13[…]32.14[…]
33.1“All those wanderers, Poṭṭhapāda, are blind and sightless. 33.2You are the only one whose eyes are clear. 33.3For I have taught and pointed out teachings that are categorical This point seems to be lost on a number of modern commentators, who infer from passages such as the ten undeclared points that the Buddha refused to make any definitive declarations at all. The Buddha, rather, was a vibhajjavādin (MN 99:4.4, AN 10.94:4.7), “one who speaks after analysis”. 33.4and also teachings that are not categorical.
33.5And what teachings have I taught and pointed out as not categorical? 33.6‘The cosmos is eternal’ … 33.7‘The cosmos is not eternal’ … 33.8‘The cosmos is finite’ … 33.9‘The cosmos is infinite’ … 33.10‘The soul is the same thing as the body’ … 33.11‘The soul is one thing, the body another’ … 33.12‘A realized one still exists after death’ … 33.13‘A realized one no longer exists after death’ … 33.14‘A realized one both still exists and no longer exists after death’ … 33.15‘A realized one neither still exists nor no longer exists after death.’
33.16And why have I taught and pointed out such teachings as not categorical? 33.17Because those things aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. 33.18That’s why I have taught and pointed out such teachings as not categorical.
33.19.02.1. Teachings That Are Categorical
33.20And what teachings have I taught and pointed out as categorical? 33.21‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. 33.22[…]33.23[…]33.24[…]
33.25And why have I taught and pointed out such teachings as categorical? 33.26Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. 33.27That’s why I have taught and pointed out such teachings as categorical.
34.1There are some ascetics and brahmins who have this doctrine and view: 34.2‘The self is perfectly happy and free of disease after death.’ See DN 1:2.38.2. 34.3I go up to them and say, 34.4‘Is it really true that this is the venerables’ view?’ The Buddha does not rely on rumor; he begins by checking his facts with those concerned. Not only does this affirm his commitment to truth, it shows respect and establishes a common ground from which the argument proceeds. 34.5[…]34.6And they answer, ‘Yes’. 34.7I say to them, 34.8‘But do you meditate knowing and seeing a perfectly happy world?’ The verb viharati means “dwell”, and functions as an auxiliary verb implying duration. In spiritual contexts it often means “a period or state of meditation”. This first question is asking whether they see such a state in a regular meditation practice. 34.9Asked this, they say, ‘No.’
34.10I say to them, 34.11‘But have you perceived a perfectly happy self for a single day or night, or even half a day or night?’ Perhaps they might not be able to develop a meditation for seeing that self, but at some point they may have had some sort of perception or vision or insight. 34.12Asked this, they say, ‘No.’
34.13I say to them, 34.14‘But do you know 34.15a path and a practice to realize a perfectly happy world?’ Since they have no experience, they might at least have an idea how to reach that experience. 34.16Asked this, they say, ‘No.’
34.17I say to them, 34.18‘But have you ever heard the voice of the deities reborn in a perfectly happy world saying, 34.19“Practice well, good fellows, practice directly so as to realize a perfectly happy world. They haven’t even heard a report about it. 34.20For this is how we practiced, and we were reborn in a perfectly happy world”?’ 34.21Asked this, they say, ‘No.’
34.22What do you think, Poṭṭhapāda? 34.23This being so, doesn’t what they say turn out to have no demonstrable basis?” “No demonstrable basis” renders appāṭihīrakataṁ. The Vedic pratiharate means “to yearn for, to welcome, to delight in”, from which pāṭihāriya means “that which should be delighted in, an amusement, an entertainment, an attraction”. In early Pali, the primary sense is something demonstrated or displayed that is convincing or inspiring. In later Pali this narrows to “miracle”.
34.24“Clearly that’s the case, sir.”
35.1“Suppose, Poṭṭhapāda, a man were to say: 35.2‘Whoever the finest lady in the land is, it is her that I want, her that I desire!’ Janapadakalyāṇī is typically rendered as “the most beautiful lady in the land”. At SN 47.20:2.2 we learn that she is a dazzling singer and dancer. And while she was famed for her beauty (Ud 3.2:9.1), the word kalyāṇa normally means “(morally) good, fine, lovely” and does not refer solely to her appearance. 35.3They’d say to him, 35.4‘My friend, that finest lady in the land who you desire—do you know whether she’s an aristocrat, a brahmin, a peasant, or a menial?’ 35.5Asked this, he’d say, ‘No.’ 35.6They’d say to him, 35.7‘My friend, that finest lady in the land who you desire—do you know her name or clan? Whether she’s tall or short or medium? Whether her skin is black, brown, or dingy? What village, town, or city she comes from?’ The same color “dingy”—mud-green—is used of Gotama when his skin was ruined by austerities. It might seem an odd color for a beautiful woman, but then “men’s tastes vary” (SN 4.25:5.2). 35.8Asked this, he’d say, ‘No.’ 35.9They’d say to him, 35.10‘My friend, do you desire someone who you’ve never even known or seen?’ 35.11Asked this, he’d say, ‘Yes.’
35.12What do you think, Poṭṭhapāda? 35.13This being so, doesn’t that man’s statement turn out to have no demonstrable basis?”
35.14“Clearly that’s the case, sir.”
36.1“In the same way, the ascetics and brahmins who have that doctrine and view … 36.2[…]36.3[…]36.4[…]36.5[…]36.6[…]36.7[…]36.8[…]36.9[…]
36.13[…]36.14[…]36.15[…]36.16[…]
36.17[…]36.18[…]36.19[…]36.20[…]36.21[…]
36.22Doesn’t what they say turn out to have no demonstrable basis?”
36.23“Clearly that’s the case, sir.”
37.1“Suppose a man was to build a ladder at the crossroads for climbing up to a stilt longhouse. Nisseni only occurs elsewhere in Bu Ss 6:2.3.6 and Bu Ss 7:2.67, where it is something carried, i.e. a ladder rather than a flight of stairs. 37.2They’d say to him, 37.3‘Worthy man, that stilt longhouse that you’re building a ladder for—do you know whether it’s to the north, south, east, or west? Or whether it’s tall or short or medium?’ 37.4Asked this, he’d say, ‘No.’ 37.5They’d say to him, 37.6‘My friend, are you building a ladder for a longhouse that you’ve never even known or seen?’ 37.7Asked this, he’d say, ‘Yes.’
37.8What do you think, Poṭṭhapāda? 37.9This being so, doesn’t that man’s statement turn out to have no demonstrable basis?”
37.10“Clearly that’s the case, sir.”
38.1“In the same way, the ascetics and brahmins who have those various doctrines and views … 38.2[…]38.3[…]38.4[…]38.5[…]38.6[…]38.7[…]38.8[…]38.9[…]
38.16[…]38.17[…]38.18[…]38.19[…]38.20[…]
38.21Doesn’t what they say turn out to have no demonstrable basis?”
38.22“Clearly that’s the case, sir.”
39.02.2. Three Kinds of Reincarnation
39.1“Poṭṭhapāda, there are these three kinds of incarnation: Attapaṭilābha is literally “re-acquisition of self”, where attā is explained by the commentary as attabhāva, the “state of the self” or “life-form” that is acquired at rebirth, i.e. the body (sarīra), whether material or immaterial.Here we see an echo of the old use of ātman as “body”, although it is applied even to the formless realms. 39.2a solid incarnation, a mind-made incarnation, and a formless incarnation. These recap the three theses of perception and the self posted by Poṭṭhapāda from DN 9:22.1. 39.3And what is a solid incarnation? 39.4It is formed, made up of the four principal states, and consumes edible food. 39.5What is a mind-made incarnation? 39.6It is formed, mind-made, whole in its major and minor limbs, not deficient in any faculty. 39.7What is a formless incarnation? 39.8It is formless, made of perception.
40.1I teach the Dhamma for the giving up of reincarnation in these three kinds of incarnation. 40.2‘When you practice accordingly, corrupting qualities will be given up in you and cleansing qualities will grow. You’ll enter and remain in the fullness and abundance of wisdom, having realized it with your own insight in this very life.’ 40.3Poṭṭhapāda, you might think: 40.4‘Corrupting qualities will be given up and cleansing qualities will grow. One will enter and remain in the fullness and abundance of wisdom, having realized it with one’s own insight in this very life. But such a life is suffering.’ Compare with the similar sentiment at SN 22.2:10.1. 40.5But you should not see it like this. 40.6Corrupting qualities will be given up and cleansing qualities will grow. One will enter and remain in the fullness and abundance of wisdom, having realized it with one’s own insight in this very life. And there will be only joy and happiness, tranquility, mindfulness and awareness. Such a life is blissful.
41.1[…]41.2[…]41.3[…]41.4[…]41.5[…]41.6[…]
42.1[…]42.2[…]42.3[…]42.4[…]42.5[…]42.6[…]
43.1Poṭṭhapāda, if others should ask us, 43.2‘But reverends, what is that solid incarnation for the giving up of which you teach?’ We’d answer like this, 43.3‘This is that solid incarnation.’
44.1If others should ask us, 44.2‘But reverends, what is that mind-made incarnation?’ We’d answer like this, 44.3[…]44.4‘This is that mind-made incarnation.’ The Buddha points to the experience to demonstrate what he is talking about, rather than offering a long theoretical explanation. Ayaṁ is a pronoun of presence, used to indicate what is apparent before the subject.
45.1If others should ask us, 45.2‘But reverends, what is that formless incarnation?’ We’d answer like this, 45.3[…]45.4‘This is that formless incarnation.’
45.5What do you think, Poṭṭhapāda? 45.6This being so, doesn’t that statement turn out to have a demonstrable basis?”
45.7“Clearly that’s the case, sir.”
46.1“Suppose a man were to build a ladder for climbing up to a stilt longhouse right underneath that longhouse. 46.2They’d say to him, 46.3‘My friend, that stilt longhouse that you’re building a ladder for—do you know whether it’s to the north, south, east, or west? Or whether it’s tall or short or medium?’ 46.4He’d say, 46.5‘This is that stilt longhouse for which I’m building a ladder, right underneath it.’
46.6What do you think, Poṭṭhapāda? 46.7This being so, doesn’t that man’s statement turn out to have a demonstrable basis?”
46.8“Clearly that’s the case, sir.”
47.1[…]47.2[…]47.3[…]47.4[…]47.5[…]47.6[…]
48.1When the Buddha had spoken, Citta Hatthisāriputta said, 48.2“Sir, when reincarnated in a solid incarnation, are the mind-made and formless incarnations fictitious, Citta is asking an ontological question, assuming that these three states are existent realities of the self. 48.3and only the solid incarnation real? 48.4When reincarnated in a mind-made incarnation, are the solid and formless incarnations fictitious, 48.5and only the mind-made incarnation real? 48.6When reincarnated in a formless incarnation, are the solid and mind-made incarnations fictitious, 48.7and only the formless incarnation real?”
49.1“When reincarnated in a solid incarnation, it’s not referred to as a mind-made or formless incarnation, The Buddha reframes the question as one of conventional description. He is describing states in which one might be reborn, not underlying ontologies. 49.2only as a solid incarnation. 49.3When reincarnated in a mind-made incarnation, it’s not referred to as a solid or formless incarnation, 49.4only as a mind-made incarnation. 49.5When reincarnated in a formless incarnation, it’s not referred to as a solid or mind-made incarnation, 49.6only as a formless incarnation.
49.7Citta, suppose they were to ask you, 49.8‘Did you exist in the past? This anticipates one of the great philosophical debates of sectarian Buddhists which gave rise to the Sarvāstivāda, the school whose core doctrine was that “all exists (in the past, future, and present)”. The Buddha describes past, future, and present with the three grammatical tenses. 49.9Will you exist in the future? 49.10Do you exist now?’ 49.11How would you answer?”
49.12“Sir, if they were to ask me this, 49.13[…]49.14[…]49.15[…]49.16I’d answer like this, 49.17‘I did exist in the past. 49.18I will exist in the future. 49.19I do exist now.’ 49.20That’s how I’d answer.”
50.1“But Citta, suppose they were to ask you, 50.2‘Is the reincarnation you had in the past your only real one, and those of the future and present fictitious? 50.3Is the reincarnation you will have in the future your only real one, and those of the past and present fictitious? 50.4Is the reincarnation you have now your only real one, and those of the past and future fictitious?’ 50.5How would you answer?”
50.6“Sir, if they were to ask me this, 50.7[…]50.8[…]50.9[…]50.10I’d answer like this, 50.11‘The reincarnation I had in the past was real at that time, and those of the future and present fictitious. 50.12The reincarnation I will have in the future will be real at the time, and those of the past and present fictitious. 50.13The reincarnation I have now is real at this time, and those of the past and future fictitious.’ 50.14That’s how I’d answer.”
51.1“In the same way, while in any one of the three reincarnations, it’s not referred to as the other two, only under its own name. 51.2[…]51.3[…]51.4[…]51.5[…]
52.1From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these. Compare Śatapatha Brāhmaṇa 3.3.3.2. 52.2While it’s milk, it’s not referred to as curds, butter, ghee, or cream of ghee. 52.3It’s only referred to as milk. 52.4While it’s curd 52.5or butter 52.6or ghee 52.7or cream of ghee, it’s not referred to as anything else, 52.8only under its own name. 53.1In the same way, while in any one of the three reincarnations, it’s not referred to as the other two, only under its own name. 53.2[…]53.3[…]53.4[…]53.5These are the world’s common usages, definitions, expressions, and descriptions, which the Realized One uses to communicate without getting stuck on them.” Words such as “self” have a conventional usage and in that context are perfectly fine. But what that “self” refers to is constantly changing, as it is reincarnated in different states. It is like a river which keeps the same name even though the water is always changing. If, driven by attachment, we assume there is a metaphysical reality underlying the conventional “self”, we step beyond what can be empirically verified. Note, however, that the Buddha is not asserting that there are two levels of truth, conventional and ultimate, a distinction not found in early Buddhism. | Compare MN 139:3.9, MN 74:13.1, SN 1.25.
54.1When he had spoken, the wanderer Poṭṭhapāda said to the Buddha, 54.2“Excellent, sir! Excellent! 54.3As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, so too the Buddha has made the teaching clear in many ways. 54.4I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. 54.5From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
55.02.3. The Ordination of Citta Hatthisāriputta
55.1But Citta Hatthisāriputta said to the Buddha, 55.2“Excellent, sir! Excellent! 55.3As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, so too the Buddha has made the teaching clear in many ways. 55.4I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. 55.5Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
56.1And Citta Hatthisāriputta received the going forth, the ordination in the Buddha’s presence. 56.2Not long after his ordination, Venerable Citta Hatthisāriputta, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. In AN 6.60 we find Citta Hatthisāriputta, still a somewhat junior monk, rudely interrupting his seniors. After admonition he disrobed, but he ordained again and later achieved arahantship. We can reconcile these two accounts by recognizing that the phrase acira “not long after” is a conventional term, which might be several years. Thus the events of AN 6.60 occurred some time between his ordination and awakening. 56.3He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” 56.4And Venerable Citta Hatthisāriputta became one of the perfected.
56.5[…]
1.01. Poṭṭhapādaparibbājakavatthu
1.1Evaṁ me sutaṁ—1.2ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
1.3Tena kho pana samayena poṭṭhapādo paribbājako samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṁ tiṁsamattehi paribbājakasatehi. 1.4Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.
2.1Atha kho bhagavato etadahosi: 2.2“atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ. 2.3Yannūnāhaṁ yena samayappavādako tindukācīro ekasālako mallikāya ārāmo, yena poṭṭhapādo paribbājako tenupasaṅkameyyan”ti. 2.4Atha kho bhagavā yena samayappavādako tindukācīro ekasālako mallikāya ārāmo tenupasaṅkami.
3.1Tena kho pana samayena poṭṭhapādo paribbājako mahatiyā paribbājakaparisāya saddhiṁ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṁ tiracchānakathaṁ kathentiyā. 3.2Seyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā.
4.1Addasā kho poṭṭhapādo paribbājako bhagavantaṁ dūratova āgacchantaṁ; 4.2disvāna sakaṁ parisaṁ saṇṭhapesi: 4.3“appasaddā bhonto hontu, mā bhonto saddamakattha. 4.4Ayaṁ samaṇo gotamo āgacchati. 4.5Appasaddakāmo kho so āyasmā appasaddassa vaṇṇavādī. 4.6Appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti. 4.7Evaṁ vutte, te paribbājakā tuṇhī ahesuṁ.
5.1Atha kho bhagavā yena poṭṭhapādo paribbājako tenupasaṅkami. 5.2Atha kho poṭṭhapādo paribbājako bhagavantaṁ etadavoca: 5.3“etu kho, bhante, bhagavā. 5.4Svāgataṁ, bhante, bhagavato. 5.5Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi, yadidaṁ idhāgamanāya. 5.6Nisīdatu, bhante, bhagavā, idaṁ āsanaṁ paññattan”ti.
5.7Nisīdi bhagavā paññatte āsane. 5.8Poṭṭhapādopi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. 5.9Ekamantaṁ nisinnaṁ kho poṭṭhapādaṁ paribbājakaṁ bhagavā etadavoca: 5.10“kāya nuttha, poṭṭhapāda, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?
6.01.1. Abhisaññānirodhakathā
6.1Evaṁ vutte, poṭṭhapādo paribbājako bhagavantaṁ etadavoca: 6.2“tiṭṭhatesā, bhante, kathā, yāya mayaṁ etarahi kathāya sannisinnā. 6.3Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya.
6.4Purimāni, bhante, divasāni purimatarāni, nānātitthiyānaṁ samaṇabrāhmaṇānaṁ kotūhalasālāya sannisinnānaṁ sannipatitānaṁ abhisaññānirodhe kathā udapādi: 6.5‘kathaṁ nu kho, bho, abhisaññānirodho hotī’ti?
6.6Tatrekacce evamāhaṁsu: 6.7‘ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipi. 6.8Yasmiṁ samaye uppajjanti, saññī tasmiṁ samaye hoti. 6.9Yasmiṁ samaye nirujjhanti, asaññī tasmiṁ samaye hotī’ti. 6.10Ittheke abhisaññānirodhaṁ paññapenti.
6.11Tamañño evamāha: 6.12‘na kho pana metaṁ, bho, evaṁ bhavissati. 6.13Saññā hi, bho, purisassa attā. 6.14Sā ca kho upetipi apetipi. 6.15Yasmiṁ samaye upeti, saññī tasmiṁ samaye hoti. 6.16Yasmiṁ samaye apeti, asaññī tasmiṁ samaye hotī’ti. 6.17Ittheke abhisaññānirodhaṁ paññapenti.
6.18Tamañño evamāha: 6.19‘na kho pana metaṁ, bho, evaṁ bhavissati. 6.20Santi hi, bho, samaṇabrāhmaṇā mahiddhikā mahānubhāvā. 6.21Te imassa purisassa saññaṁ upakaḍḍhantipi apakaḍḍhantipi. 6.22Yasmiṁ samaye upakaḍḍhanti, saññī tasmiṁ samaye hoti. 6.23Yasmiṁ samaye apakaḍḍhanti, asaññī tasmiṁ samaye hotī’ti. 6.24Ittheke abhisaññānirodhaṁ paññapenti.
6.25Tamañño evamāha: 6.26‘na kho pana metaṁ, bho, evaṁ bhavissati. 6.27Santi hi, bho, devatā mahiddhikā mahānubhāvā. 6.28Tā imassa purisassa saññaṁ upakaḍḍhantipi apakaḍḍhantipi. 6.29Yasmiṁ samaye upakaḍḍhanti, saññī tasmiṁ samaye hoti. 6.30Yasmiṁ samaye apakaḍḍhanti, asaññī tasmiṁ samaye hotī’ti. 6.31Ittheke abhisaññānirodhaṁ paññapenti.
6.32Tassa mayhaṁ, bhante, bhagavantaṁyeva ārabbha sati udapādi: 6.33‘aho nūna bhagavā, aho nūna sugato, yo imesaṁ dhammānaṁ sukusalo’ti. 6.34Bhagavā, bhante, kusalo, bhagavā pakataññū abhisaññānirodhassa. 6.35Kathaṁ nu kho, bhante, abhisaññānirodho hotī”ti?
7.01.2. Sahetukasaññuppādanirodhakathā
7.1“Tatra, poṭṭhapāda, ye te samaṇabrāhmaṇā evamāhaṁsu: 7.2‘ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipī’ti, āditova tesaṁ aparaddhaṁ. 7.3Taṁ kissa hetu? 7.4Sahetū hi, poṭṭhapāda, sappaccayā purisassa saññā uppajjantipi nirujjhantipi. 7.5Sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.
7.6Kā ca sikkhā”ti? Bhagavā avoca.
7.7“idha, poṭṭhapāda, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. 7.7.1.2So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. 7.7.1.3So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
7.7.2.1Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. 7.7.2.2So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. 7.7.2.3So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: 7.7.2.4‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā. 7.7.2.5Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. 7.7.2.6Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.
7.7.2.7So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.
7.7.3.1So evaṁ pabbajito samāno pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho.
7.7.4.0.11.2.1. Sīla
7.7.4.0.21.2.1.1. Cūḷasīla
7.7.4.1Kathañca, poṭṭhapāda, bhikkhu sīlasampanno hoti? 7.7.4.2Idha, poṭṭhapāda, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti. Nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. 7.7.4.3Idampissa hoti sīlasmiṁ.
7.7.4.4Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. 7.7.4.5Idampissa hoti sīlasmiṁ.
7.7.4.6Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. 7.7.4.7Idampissa hoti sīlasmiṁ.
7.7.5.1Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. 7.7.5.2Idampissa hoti sīlasmiṁ.
7.7.5.3Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṁ bhedāya; amutra vā sutvā na imesaṁ akkhātā, amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti. 7.7.5.4Idampissa hoti sīlasmiṁ.
7.7.5.5Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. 7.7.5.6Idampissa hoti sīlasmiṁ.
7.7.5.7Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. 7.7.5.8Idampissa hoti sīlasmiṁ.
7.7.6.1Bījagāmabhūtagāmasamārambhā paṭivirato hoti …pe… 7.7.6.2ekabhattiko hoti rattūparato virato vikālabhojanā. 7.7.6.3Naccagītavāditavisūkadassanā paṭivirato hoti. 7.7.6.4Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. 7.7.6.5Uccāsayanamahāsayanā paṭivirato hoti. 7.7.6.6Jātarūparajatapaṭiggahaṇā paṭivirato hoti. 7.7.6.7Āmakadhaññapaṭiggahaṇā paṭivirato hoti. 7.7.6.8Āmakamaṁsapaṭiggahaṇā paṭivirato hoti. 7.7.6.9Itthikumārikapaṭiggahaṇā paṭivirato hoti. 7.7.6.10Dāsidāsapaṭiggahaṇā paṭivirato hoti. 7.7.6.11Ajeḷakapaṭiggahaṇā paṭivirato hoti. 7.7.6.12Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. 7.7.6.13Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. 7.7.6.14Khettavatthupaṭiggahaṇā paṭivirato hoti. 7.7.6.15Dūteyyapahiṇagamanānuyogā paṭivirato hoti. 7.7.6.16Kayavikkayā paṭivirato hoti. 7.7.6.17Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti. 7.7.6.18Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. 7.7.6.19Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. 7.7.6.20Idampissa hoti sīlasmiṁ.
7.7.6.21Cūḷasīlaṁ niṭṭhitaṁ.
7.7.7.01.2.1.2. Majjhimasīla
7.7.7.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ bījagāmabhūtagāmasamārambhaṁ anuyuttā viharanti. 7.7.7.2Seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ, iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato hoti. 7.7.7.3Idampissa hoti sīlasmiṁ.
7.7.8.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ sannidhikāraparibhogaṁ anuyuttā viharanti. 7.7.8.2Seyyathidaṁ—annasannidhiṁ pānasannidhiṁ vatthasannidhiṁ yānasannidhiṁ sayanasannidhiṁ gandhasannidhiṁ āmisasannidhiṁ, 7.7.8.3iti vā iti evarūpā sannidhikāraparibhogā paṭivirato hoti. 7.7.8.4Idampissa hoti sīlasmiṁ.
7.7.9.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ visūkadassanaṁ anuyuttā viharanti. 7.7.9.2Seyyathidaṁ—naccaṁ gītaṁ vāditaṁ pekkhaṁ akkhānaṁ pāṇissaraṁ vetāḷaṁ kumbhathūṇaṁ sobhanakaṁ caṇḍālaṁ vaṁsaṁ dhovanaṁ hatthiyuddhaṁ assayuddhaṁ mahiṁsayuddhaṁ usabhayuddhaṁ ajayuddhaṁ meṇḍayuddhaṁ kukkuṭayuddhaṁ vaṭṭakayuddhaṁ daṇḍayuddhaṁ muṭṭhiyuddhaṁ nibbuddhaṁ uyyodhikaṁ balaggaṁ senābyūhaṁ anīkadassanaṁ 7.7.9.3iti vā iti evarūpā visūkadassanā paṭivirato hoti. 7.7.9.4Idampissa hoti sīlasmiṁ.
7.7.10.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ jūtappamādaṭṭhānānuyogaṁ anuyuttā viharanti. 7.7.10.2Seyyathidaṁ—aṭṭhapadaṁ dasapadaṁ ākāsaṁ parihārapathaṁ santikaṁ khalikaṁ ghaṭikaṁ salākahatthaṁ akkhaṁ paṅgacīraṁ vaṅkakaṁ mokkhacikaṁ ciṅgulikaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ akkharikaṁ manesikaṁ yathāvajjaṁ 7.7.10.3iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato hoti. 7.7.10.4Idampissa hoti sīlasmiṁ.
7.7.11.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ uccāsayanamahāsayanaṁ anuyuttā viharanti. 7.7.11.2Seyyathidaṁ—āsandiṁ pallaṅkaṁ gonakaṁ cittakaṁ paṭikaṁ paṭalikaṁ tūlikaṁ vikatikaṁ uddalomiṁ ekantalomiṁ kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇiṁ kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ 7.7.11.3iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato hoti. 7.7.11.4Idampissa hoti sīlasmiṁ.
7.7.12.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ maṇḍanavibhūsanaṭṭhānānuyogaṁ anuyuttā viharanti. 7.7.12.2Seyyathidaṁ—ucchādanaṁ parimaddanaṁ nhāpanaṁ sambāhanaṁ ādāsaṁ añjanaṁ mālāgandhavilepanaṁ mukhacuṇṇaṁ mukhalepanaṁ hatthabandhaṁ sikhābandhaṁ daṇḍaṁ nāḷikaṁ asiṁ chattaṁ citrupāhanaṁ uṇhīsaṁ maṇiṁ vālabījaniṁ odātāni vatthāni dīghadasāni 7.7.12.3iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato hoti. 7.7.12.4Idampissa hoti sīlasmiṁ.
7.7.13.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ tiracchānakathaṁ anuyuttā viharanti. 7.7.13.2Seyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ 7.7.13.3iti vā iti evarūpāya tiracchānakathāya paṭivirato hoti. 7.7.13.4Idampissa hoti sīlasmiṁ.
7.7.14.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ viggāhikakathaṁ anuyuttā viharanti. 7.7.14.2Seyyathidaṁ—na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṁ me, asahitaṁ te, pure vacanīyaṁ pacchā avaca, pacchā vacanīyaṁ pure avaca, adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti 7.7.14.3iti vā iti evarūpāya viggāhikakathāya paṭivirato hoti. 7.7.14.4Idampissa hoti sīlasmiṁ.
7.7.15.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ dūteyyapahiṇagamanānuyogaṁ anuyuttā viharanti. 7.7.15.2Seyyathidaṁ—raññaṁ, rājamahāmattānaṁ, khattiyānaṁ, brāhmaṇānaṁ, gahapatikānaṁ, kumārānaṁ—idha gaccha, amutrāgaccha, idaṁ hara, amutra idaṁ āharā’ti 7.7.15.3iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato hoti. 7.7.15.4Idampissa hoti sīlasmiṁ.
7.7.16.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti lapakā ca nemittikā ca nippesikā ca lābhena lābhaṁ nijigīsitāro ca. Iti evarūpā kuhanalapanā paṭivirato hoti. 7.7.16.2Idampissa hoti sīlasmiṁ.
7.7.16.3Majjhimasīlaṁ niṭṭhitaṁ.
7.7.17.01.2.1.3. Mahāsīla
7.7.17.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 7.7.17.2Seyyathidaṁ—aṅgaṁ nimittaṁ uppātaṁ supinaṁ lakkhaṇaṁ mūsikacchinnaṁ aggihomaṁ dabbihomaṁ thusahomaṁ kaṇahomaṁ taṇḍulahomaṁ sappihomaṁ telahomaṁ mukhahomaṁ lohitahomaṁ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṁ saraparittāṇaṁ migacakkaṁ 7.7.17.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 7.7.17.4Idampissa hoti sīlasmiṁ.
7.7.18.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 7.7.18.2Seyyathidaṁ—maṇilakkhaṇaṁ vatthalakkhaṇaṁ daṇḍalakkhaṇaṁ satthalakkhaṇaṁ asilakkhaṇaṁ usulakkhaṇaṁ dhanulakkhaṇaṁ āvudhalakkhaṇaṁ itthilakkhaṇaṁ purisalakkhaṇaṁ kumāralakkhaṇaṁ kumārilakkhaṇaṁ dāsalakkhaṇaṁ dāsilakkhaṇaṁ hatthilakkhaṇaṁ assalakkhaṇaṁ mahiṁsalakkhaṇaṁ usabhalakkhaṇaṁ golakkhaṇaṁ ajalakkhaṇaṁ meṇḍalakkhaṇaṁ kukkuṭalakkhaṇaṁ vaṭṭakalakkhaṇaṁ godhālakkhaṇaṁ kaṇṇikalakkhaṇaṁ kacchapalakkhaṇaṁ migalakkhaṇaṁ 7.7.18.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 7.7.18.4Idampissa hoti sīlasmiṁ.
7.7.19.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 7.7.19.2Seyyathidaṁ—raññaṁ niyyānaṁ bhavissati, raññaṁ aniyyānaṁ bhavissati, abbhantarānaṁ raññaṁ upayānaṁ bhavissati, bāhirānaṁ raññaṁ apayānaṁ bhavissati, bāhirānaṁ raññaṁ upayānaṁ bhavissati, abbhantarānaṁ raññaṁ apayānaṁ bhavissati, abbhantarānaṁ raññaṁ jayo bhavissati, bāhirānaṁ raññaṁ parājayo bhavissati, bāhirānaṁ raññaṁ jayo bhavissati, abbhantarānaṁ raññaṁ parājayo bhavissati, iti imassa jayo bhavissati, imassa parājayo bhavissati 7.7.19.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 7.7.19.4Idampissa hoti sīlasmiṁ.
7.7.20.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 7.7.20.2Seyyathidaṁ—candaggāho bhavissati, sūriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṁ pathagamanaṁ bhavissati, candimasūriyānaṁ uppathagamanaṁ bhavissati, nakkhattānaṁ pathagamanaṁ bhavissati, nakkhattānaṁ uppathagamanaṁ bhavissati, ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi bhavissati, candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati, evaṁvipāko candaggāho bhavissati, evaṁvipāko sūriyaggāho bhavissati, evaṁvipāko nakkhattaggāho bhavissati, evaṁvipākaṁ candimasūriyānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ candimasūriyānaṁ uppathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ uppathagamanaṁ bhavissati, evaṁvipāko ukkāpāto bhavissati, evaṁvipāko disāḍāho bhavissati, evaṁvipāko bhūmicālo bhavissati, evaṁvipāko devadudrabhi bhavissati, evaṁvipākaṁ candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati 7.7.20.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 7.7.20.4Idampissa hoti sīlasmiṁ.
7.7.21.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 7.7.21.2Seyyathidaṁ—suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṁ bhavissati, dubbhikkhaṁ bhavissati, khemaṁ bhavissati, bhayaṁ bhavissati, rogo bhavissati, ārogyaṁ bhavissati, muddā, gaṇanā, saṅkhānaṁ, kāveyyaṁ, lokāyataṁ 7.7.21.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 7.7.21.4Idampissa hoti sīlasmiṁ.
7.7.22.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 7.7.22.2Seyyathidaṁ—āvāhanaṁ vivāhanaṁ saṁvaraṇaṁ vivaraṇaṁ saṅkiraṇaṁ vikiraṇaṁ subhagakaraṇaṁ dubbhagakaraṇaṁ viruddhagabbhakaraṇaṁ jivhānibandhanaṁ hanusaṁhananaṁ hatthābhijappanaṁ hanujappanaṁ kaṇṇajappanaṁ ādāsapañhaṁ kumārikapañhaṁ devapañhaṁ ādiccupaṭṭhānaṁ mahatupaṭṭhānaṁ abbhujjalanaṁ sirivhāyanaṁ 7.7.22.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 7.7.22.4Idampissa hoti sīlasmiṁ.
7.7.23.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 7.7.23.2Seyyathidaṁ—santikammaṁ paṇidhikammaṁ bhūtakammaṁ bhūrikammaṁ vassakammaṁ vossakammaṁ vatthukammaṁ vatthuparikammaṁ ācamanaṁ nhāpanaṁ juhanaṁ vamanaṁ virecanaṁ uddhaṁvirecanaṁ adhovirecanaṁ sīsavirecanaṁ kaṇṇatelaṁ nettatappanaṁ natthukammaṁ añjanaṁ paccañjanaṁ sālākiyaṁ sallakattiyaṁ dārakatikicchā, mūlabhesajjānaṁ anuppadānaṁ, osadhīnaṁ paṭimokkho 7.7.23.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 7.7.23.4Idampissa hoti sīlasmiṁ.
7.7.24.1Sa kho so, poṭṭhapāda, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. 7.7.24.2Seyyathāpi, poṭṭhapāda, rājā khattiyo muddhābhisitto nihatapaccāmitto na kutoci bhayaṁ samanupassati, yadidaṁ paccatthikato; 7.7.24.3evameva kho, poṭṭhapāda, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. 7.7.24.4So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. 7.8Evaṁ kho, poṭṭhapāda, bhikkhu sīlasampanno hoti.
7.8.1.6Mahāsīlaṁ niṭṭhitaṁ.
7.8.2.0.11.2.2. Samādhi
7.8.2.0.21.2.2.1. Indriyasaṁvara
7.8.2.1Kathañca, poṭṭhapāda, bhikkhu indriyesu guttadvāro hoti? 7.8.2.2Idha, poṭṭhapāda, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. 7.8.2.3Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. 7.8.2.4Sotena saddaṁ sutvā …pe… 7.8.2.5ghānena gandhaṁ ghāyitvā …pe… 7.8.2.6jivhāya rasaṁ sāyitvā …pe… 7.8.2.7kāyena phoṭṭhabbaṁ phusitvā …pe… 7.8.2.8manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. 7.8.2.9Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. 7.8.2.10So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti. 7.8.2.11Evaṁ kho, poṭṭhapāda, bhikkhu indriyesu guttadvāro hoti.
7.8.3.01.2.2.2. Satisampajañña
7.8.3.1Kathañca, poṭṭhapāda, bhikkhu satisampajaññena samannāgato hoti? 7.8.3.2Idha, poṭṭhapāda, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. 7.8.3.3Evaṁ kho, poṭṭhapāda, bhikkhu satisampajaññena samannāgato hoti.
7.8.4.01.2.2.3. Santosa
7.8.4.1Kathañca, poṭṭhapāda, bhikkhu santuṭṭho hoti? 7.8.4.2Idha, poṭṭhapāda, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. 7.8.4.3Seyyathāpi, poṭṭhapāda, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; 7.8.4.4evameva kho, poṭṭhapāda, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. 7.8.4.5Evaṁ kho, poṭṭhapāda, bhikkhu santuṭṭho hoti.
8.1…pe…8.1.1.01.2.2.4. Nīvaraṇappahāna
8.1.1.1So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, 8.1.1.2vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. 8.1.1.3So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
8.1.2.1So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti. 8.1.2.2Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti. 8.1.2.3Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṁ parisodheti. 8.1.2.4Uddhaccakukkuccaṁ pahāya anuddhato viharati, ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti. 8.1.2.5Vicikicchaṁ pahāya tiṇṇavicikiccho viharati, akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.
8.1.3.1Seyyathāpi, poṭṭhapāda, puriso iṇaṁ ādāya kammante payojeyya. 8.1.3.2Tassa te kammantā samijjheyyuṁ. 8.1.3.3So yāni ca porāṇāni iṇamūlāni, tāni ca byantiṁ kareyya, siyā cassa uttariṁ avasiṭṭhaṁ dārabharaṇāya. 8.1.3.4Tassa evamassa: 8.1.3.5‘ahaṁ kho pubbe iṇaṁ ādāya kammante payojesiṁ. 8.1.3.6Tassa me te kammantā samijjhiṁsu. 8.1.3.7Sohaṁ yāni ca porāṇāni iṇamūlāni, tāni ca byantiṁ akāsiṁ, atthi ca me uttariṁ avasiṭṭhaṁ dārabharaṇāyā’ti. 8.1.3.8So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
8.1.4.1Seyyathāpi, poṭṭhapāda, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā. 8.1.4.2So aparena samayena tamhā ābādhā mucceyya; bhattaṁ cassa chādeyya, siyā cassa kāye balamattā. 8.1.4.3Tassa evamassa: 8.1.4.4‘ahaṁ kho pubbe ābādhiko ahosiṁ dukkhito bāḷhagilāno; 8.1.4.5bhattañca me nacchādesi, na ca me āsi kāye balamattā. 8.1.4.6Somhi etarahi tamhā ābādhā mutto; 8.1.4.7bhattañca me chādeti, atthi ca me kāye balamattā’ti. 8.1.4.8So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
8.1.5.1Seyyathāpi, poṭṭhapāda, puriso bandhanāgāre baddho assa. 8.1.5.2So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo. 8.1.5.3Tassa evamassa: 8.1.5.4‘ahaṁ kho pubbe bandhanāgāre baddho ahosiṁ, somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena. 8.1.5.5Natthi ca me kiñci bhogānaṁ vayo’ti. 8.1.5.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
8.1.6.1Seyyathāpi, poṭṭhapāda, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo. 8.1.6.2So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṅgamo. 8.1.6.3Tassa evamassa: 8.1.6.4‘ahaṁ kho pubbe dāso ahosiṁ anattādhīno parādhīno na yenakāmaṅgamo. 8.1.6.5Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṅgamo’ti. 8.1.6.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
8.1.7.1Seyyathāpi, poṭṭhapāda, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya dubbhikkhaṁ sappaṭibhayaṁ. 8.1.7.2So aparena samayena taṁ kantāraṁ nitthareyya sotthinā, gāmantaṁ anupāpuṇeyya khemaṁ appaṭibhayaṁ. 8.1.7.3Tassa evamassa: 8.1.7.4‘ahaṁ kho pubbe sadhano sabhogo kantāraddhānamaggaṁ paṭipajjiṁ dubbhikkhaṁ sappaṭibhayaṁ. 8.1.7.5Somhi etarahi taṁ kantāraṁ nitthiṇṇo sotthinā, gāmantaṁ anuppatto khemaṁ appaṭibhayan’ti. 8.1.7.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
8.1.8.1Evameva kho, poṭṭhapāda, bhikkhu yathā iṇaṁ yathā rogaṁ yathā bandhanāgāraṁ yathā dāsabyaṁ yathā kantāraddhānamaggaṁ, evaṁ ime pañca nīvaraṇe appahīne attani samanupassati.
8.1.8.2Seyyathāpi, poṭṭhapāda, yathā āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ; 8.1.8.3evameva kho, poṭṭhapāda, bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.
9.1tassime pañcanīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.
10.1So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. 10.2Tassa yā purimā kāmasaññā, sā nirujjhati. 10.3Vivekajapītisukhasukhumasaccasaññā tasmiṁ samaye hoti, vivekajapītisukhasukhumasaccasaññīyeva tasmiṁ samaye hoti. 10.4Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. 10.5Ayaṁ sikkhā”ti bhagavā avoca.
11.1“Puna caparaṁ, poṭṭhapāda, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. 11.2Tassa yā purimā vivekajapītisukhasukhumasaccasaññā, sā nirujjhati. 11.3Samādhijapītisukhasukhumasaccasaññā tasmiṁ samaye hoti, samādhijapītisukhasukhumasaccasaññīyeva tasmiṁ samaye hoti. 11.4Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. 11.5Ayampi sikkhā”ti bhagavā avoca.
12.1“Puna caparaṁ, poṭṭhapāda, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati. 12.2Tassa yā purimā samādhijapītisukhasukhumasaccasaññā, sā nirujjhati. 12.3Upekkhāsukhasukhumasaccasaññā tasmiṁ samaye hoti, upekkhāsukhasukhumasaccasaññīyeva tasmiṁ samaye hoti. 12.4Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. 12.5Ayampi sikkhā”ti bhagavā avoca.
13.1“Puna caparaṁ, poṭṭhapāda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. 13.2Tassa yā purimā upekkhāsukhasukhumasaccasaññā, sā nirujjhati. 13.3Adukkhamasukhasukhumasaccasaññā tasmiṁ samaye hoti, adukkhamasukhasukhumasaccasaññīyeva tasmiṁ samaye hoti. 13.4Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. 13.5Ayampi sikkhā”ti bhagavā avoca.
14.1“Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. 14.2Tassa yā purimā rūpasaññā, sā nirujjhati. 14.3Ākāsānañcāyatanasukhumasaccasaññā tasmiṁ samaye hoti, ākāsānañcāyatanasukhumasaccasaññīyeva tasmiṁ samaye hoti. 14.4Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. 14.5Ayampi sikkhā”ti bhagavā avoca.
15.1“Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. 15.2Tassa yā purimā ākāsānañcāyatanasukhumasaccasaññā, sā nirujjhati. 15.3Viññāṇañcāyatanasukhumasaccasaññā tasmiṁ samaye hoti, viññāṇañcāyatanasukhumasaccasaññīyeva tasmiṁ samaye hoti. 15.4Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. 15.5Ayampi sikkhā”ti bhagavā avoca.
16.1“Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. 16.2Tassa yā purimā viññāṇañcāyatanasukhumasaccasaññā, sā nirujjhati. 16.3Ākiñcaññāyatanasukhumasaccasaññā tasmiṁ samaye hoti, ākiñcaññāyatanasukhumasaccasaññīyeva tasmiṁ samaye hoti. 16.4Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. 16.5Ayampi sikkhā”ti bhagavā avoca.
17.1“Yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṁ phusati. 17.2Tassa saññagge ṭhitassa evaṁ hoti: 17.3‘cetayamānassa me pāpiyo, acetayamānassa me seyyo. 17.4Ahañceva kho pana ceteyyaṁ, abhisaṅkhareyyaṁ, imā ca me saññā nirujjheyyuṁ, aññā ca oḷārikā saññā uppajjeyyuṁ; 17.5yannūnāhaṁ na ceva ceteyyaṁ na ca abhisaṅkhareyyan’ti. 17.6So na ceva ceteti, na ca abhisaṅkharoti. 17.7Tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti. 17.8So nirodhaṁ phusati. 17.9Evaṁ kho, poṭṭhapāda, anupubbābhisaññānirodhasampajānasamāpatti hoti.
18.1Taṁ kiṁ maññasi, poṭṭhapāda, 18.2api nu te ito pubbe evarūpā anupubbābhisaññānirodhasampajānasamāpatti sutapubbā”ti?
18.3“No hetaṁ, bhante. 18.4Evaṁ kho ahaṁ, bhante, bhagavato bhāsitaṁ ājānāmi: 18.5‘yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṁ phusati, 18.6tassa saññagge ṭhitassa evaṁ hoti: 18.7“cetayamānassa me pāpiyo, acetayamānassa me seyyo. 18.8Ahañceva kho pana ceteyyaṁ abhisaṅkhareyyaṁ, imā ca me saññā nirujjheyyuṁ, aññā ca oḷārikā saññā uppajjeyyuṁ; 18.9yannūnāhaṁ na ceva ceteyyaṁ, na ca abhisaṅkhareyyan”ti. 18.10So na ceva ceteti, na cābhisaṅkharoti, tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti. 18.11So nirodhaṁ phusati. 18.12Evaṁ kho, poṭṭhapāda, anupubbābhisaññānirodhasampajānasamāpatti hotī’”ti.
18.13“Evaṁ, poṭṭhapādā”ti.
19.1“Ekaññeva nu kho, bhante, bhagavā saññaggaṁ paññapeti, udāhu puthūpi saññagge paññapetī”ti?
19.2“Ekampi kho ahaṁ, poṭṭhapāda, saññaggaṁ paññapemi, puthūpi saññagge paññapemī”ti.
19.3“Yathā kathaṁ pana, bhante, bhagavā ekampi saññaggaṁ paññapeti, puthūpi saññagge paññapetī”ti?
19.4“Yathā yathā kho, poṭṭhapāda, nirodhaṁ phusati tathā tathāhaṁ saññaggaṁ paññapemi. 19.5Evaṁ kho ahaṁ, poṭṭhapāda, ekampi saññaggaṁ paññapemi, puthūpi saññagge paññapemī”ti.
20.1“Saññā nu kho, bhante, paṭhamaṁ uppajjati, pacchā ñāṇaṁ, udāhu ñāṇaṁ paṭhamaṁ uppajjati, pacchā saññā, udāhu saññā ca ñāṇañca apubbaṁ acarimaṁ uppajjantī”ti?
20.2“Saññā kho, poṭṭhapāda, paṭhamaṁ uppajjati, pacchā ñāṇaṁ, saññuppādā ca pana ñāṇuppādo hoti. 20.3So evaṁ pajānāti: 20.4‘idappaccayā kira me ñāṇaṁ udapādī’ti. 20.5Iminā kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ—20.6yathā saññā paṭhamaṁ uppajjati, pacchā ñāṇaṁ, saññuppādā ca pana ñāṇuppādo hotī”ti.
21.01.3. Saññāattakathā
21.1“Saññā nu kho, bhante, purisassa attā, udāhu aññā saññā añño attā”ti?
21.2“Kaṁ pana tvaṁ, poṭṭhapāda, attānaṁ paccesī”ti?
21.3“Oḷārikaṁ kho ahaṁ, bhante, attānaṁ paccemi rūpiṁ cātumahābhūtikaṁ kabaḷīkārāhārabhakkhan”ti.
21.4“Oḷāriko ca hi te, poṭṭhapāda, attā abhavissa rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho. Evaṁ santaṁ kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā. 21.5Tadamināpetaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā. 21.6Tiṭṭhateva sāyaṁ, poṭṭhapāda, oḷāriko attā rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti. 21.7Iminā kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā”ti.
22.1“Manomayaṁ kho ahaṁ, bhante, attānaṁ paccemi sabbaṅgapaccaṅgiṁ ahīnindriyan”ti.
22.2“Manomayo ca hi te, poṭṭhapāda, attā abhavissa sabbaṅgapaccaṅgī ahīnindriyo, evaṁ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā. 22.3Tadamināpetaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā. 22.4Tiṭṭhateva sāyaṁ, poṭṭhapāda, manomayo attā sabbaṅgapaccaṅgī ahīnindriyo, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti. 22.5Imināpi kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā”ti.
23.1“Arūpiṁ kho ahaṁ, bhante, attānaṁ paccemi saññāmayan”ti.
23.2“Arūpī ca hi te, poṭṭhapāda, attā abhavissa saññāmayo, evaṁ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā. 23.3Tadamināpetaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā. 23.4Tiṭṭhateva sāyaṁ, poṭṭhapāda, arūpī attā saññāmayo, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti. 23.5Imināpi kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā”ti.
24.1“Sakkā panetaṁ, bhante, mayā ñātuṁ: 24.2‘saññā purisassa attā’ti vā ‘aññāva saññā añño attā’ti vā”ti?
24.3“Dujjānaṁ kho etaṁ, poṭṭhapāda, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena: 24.4‘saññā purisassa attā’ti vā, ‘aññāva saññā añño attāti’ vā”ti.
25.1“Sacetaṁ, bhante, mayā dujjānaṁ aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena: 25.2‘saññā purisassa attā’ti vā, ‘aññāva saññā añño attā’ti vā; 25.3kiṁ pana, bhante, ‘sassato loko, idameva saccaṁ moghamaññan’”ti?
25.4“Abyākataṁ kho etaṁ, poṭṭhapāda, mayā: 25.5‘sassato loko, idameva saccaṁ moghamaññan’”ti.
26.1“Kiṁ pana, bhante, ‘asassato loko, idameva saccaṁ moghamaññan’”ti?
26.2“Etampi kho, poṭṭhapāda, mayā abyākataṁ: 26.3‘asassato loko, idameva saccaṁ moghamaññan’”ti.
27.1“Kiṁ pana, bhante, ‘antavā loko …pe… 27.2‘anantavā loko … 27.3‘taṁ jīvaṁ taṁ sarīraṁ … 27.4‘aññaṁ jīvaṁ aññaṁ sarīraṁ … 27.5‘hoti tathāgato paraṁ maraṇā … 27.6‘na hoti tathāgato paraṁ maraṇā … 27.7‘hoti ca na ca hoti tathāgato paraṁ maraṇā … 27.8‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti?
27.9“Etampi kho, poṭṭhapāda, mayā abyākataṁ: 27.10‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti.
28.1“Kasmā panetaṁ, bhante, bhagavatā abyākatan”ti?
28.2“Na hetaṁ, poṭṭhapāda, atthasaṁhitaṁ na dhammasaṁhitaṁ nādibrahmacariyakaṁ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, 28.3tasmā etaṁ mayā abyākatan”ti.
29.1“Kiṁ pana, bhante, bhagavatā byākatan”ti?
29.2“Idaṁ dukkhanti kho, poṭṭhapāda, mayā byākataṁ. Ayaṁ dukkhasamudayoti kho, poṭṭhapāda, mayā byākataṁ. Ayaṁ dukkhanirodhoti kho, poṭṭhapāda, mayā byākataṁ. Ayaṁ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā byākatan”ti.
30.1“Kasmā panetaṁ, bhante, bhagavatā byākatan”ti?
30.2“Etañhi, poṭṭhapāda, atthasaṁhitaṁ, etaṁ dhammasaṁhitaṁ, etaṁ ādibrahmacariyakaṁ, etaṁ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati; 30.3tasmā etaṁ mayā byākatan”ti.
30.4“Evametaṁ, bhagavā, evametaṁ, sugata. 30.5Yassadāni, bhante, bhagavā kālaṁ maññatī”ti. 30.6Atha kho bhagavā uṭṭhāyāsanā pakkāmi.
31.1Atha kho te paribbājakā acirapakkantassa bhagavato poṭṭhapādaṁ paribbājakaṁ samantato vācā sannitodakena sañjhabbharimakaṁsu: 31.2“evameva panāyaṁ bhavaṁ poṭṭhapādo yaññadeva samaṇo gotamo bhāsati, taṁ tadevassa abbhanumodati: 31.3‘evametaṁ, bhagavā, evametaṁ, sugatā’ti. 31.4Na kho pana mayaṁ kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāma: 31.5‘sassato loko’ti vā, ‘asassato loko’ti vā, ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ‘taṁ jīvaṁ taṁ sarīran’ti vā, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā, ‘hoti tathāgato paraṁ maraṇā’ti vā, ‘na hoti tathāgato paraṁ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā”ti.
31.6Evaṁ vutte, poṭṭhapādo paribbājako te paribbājake etadavoca: 31.7“ahampi kho, bho, na kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāmi: 31.8‘sassato loko’ti vā, ‘asassato loko’ti vā …pe… 31.9‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā; 31.10api ca samaṇo gotamo bhūtaṁ tacchaṁ tathaṁ paṭipadaṁ paññapeti dhammaṭṭhitataṁ dhammaniyāmataṁ. 31.11Bhūtaṁ kho pana tacchaṁ tathaṁ paṭipadaṁ paññapentassa dhammaṭṭhitataṁ dhammaniyāmataṁ, kathañhi nāma mādiso viññū samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodeyyā”ti?
32.02. Cittahatthisāriputtapoṭṭhapādavatthu
32.1Atha kho dvīhatīhassa accayena citto ca hatthisāriputto poṭṭhapādo ca paribbājako yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā citto hatthisāriputto bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. 32.2Poṭṭhapādo pana paribbājako bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. 32.3Ekamantaṁ nisinno kho poṭṭhapādo paribbājako bhagavantaṁ etadavoca: 32.4“tadā maṁ, bhante, te paribbājakā acirapakkantassa bhagavato samantato vācāsannitodakena sañjhabbharimakaṁsu: 32.5‘evameva panāyaṁ bhavaṁ poṭṭhapādo yaññadeva samaṇo gotamo bhāsati, taṁ tadevassa abbhanumodati: 32.6“evametaṁ, bhagavā, evametaṁ, sugatā”ti. 32.7Na kho pana mayaṁ kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāma: 32.8“sassato loko”ti vā, “asassato loko”ti vā, “antavā loko”ti vā, “anantavā loko”ti vā, “taṁ jīvaṁ taṁ sarīran”ti vā, “aññaṁ jīvaṁ aññaṁ sarīran”ti vā, “hoti tathāgato paraṁ maraṇā”ti vā, “na hoti tathāgato paraṁ maraṇā”ti vā, “hoti ca na ca hoti tathāgato paraṁ maraṇā”ti vā, “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti. 32.9Evaṁ vuttāhaṁ, bhante, te paribbājake etadavocaṁ: 32.10‘ahampi kho, bho, na kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāmi: 32.11“sassato loko”ti vā, “asassato loko”ti vā …pe… 32.12“neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā; 32.13api ca samaṇo gotamo bhūtaṁ tacchaṁ tathaṁ paṭipadaṁ paññapeti dhammaṭṭhitataṁ dhammaniyāmataṁ. 32.14Bhūtaṁ kho pana tacchaṁ tathaṁ paṭipadaṁ paññapentassa dhammaṭṭhitataṁ dhammaniyāmataṁ, kathañhi nāma mādiso viññū samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodeyyā’”ti?
33.1“Sabbeva kho ete, poṭṭhapāda, paribbājakā andhā acakkhukā; 33.2tvaṁyeva nesaṁ eko cakkhumā. 33.3Ekaṁsikāpi hi kho, poṭṭhapāda, mayā dhammā desitā paññattā; 33.4anekaṁsikāpi hi kho, poṭṭhapāda, mayā dhammā desitā paññattā.
33.5Katame ca te, poṭṭhapāda, mayā anekaṁsikā dhammā desitā paññattā? 33.6‘Sassato loko’ti kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto; 33.7‘asassato loko’ti kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto; 33.8‘antavā loko’ti kho, poṭṭhapāda …pe… 33.9‘anantavā loko’ti kho, poṭṭhapāda … 33.10‘taṁ jīvaṁ taṁ sarīran’ti kho, poṭṭhapāda … 33.11‘aññaṁ jīvaṁ aññaṁ sarīran’ti kho, poṭṭhapāda … 33.12‘hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda … 33.13na hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda … 33.14‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda … 33.15‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto.
33.16Kasmā ca te, poṭṭhapāda, mayā anekaṁsikā dhammā desitā paññattā? 33.17Na hete, poṭṭhapāda, atthasaṁhitā na dhammasaṁhitā na ādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti. 33.18Tasmā te mayā anekaṁsikā dhammā desitā paññattā.
33.19.02.1. Ekaṁsikadhammā
33.20Katame ca te, poṭṭhapāda, mayā ekaṁsikā dhammā desitā paññattā? 33.21Idaṁ dukkhanti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto. 33.22Ayaṁ dukkhasamudayoti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto. 33.23Ayaṁ dukkhanirodhoti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto. 33.24Ayaṁ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto.
33.25Kasmā ca te, poṭṭhapāda, mayā ekaṁsikā dhammā desitā paññattā? 33.26Ete hi, poṭṭhapāda, atthasaṁhitā, ete dhammasaṁhitā, ete ādibrahmacariyakā ete nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti. 33.27Tasmā te mayā ekaṁsikā dhammā desitā paññattā.
34.1Santi, poṭṭhapāda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: 34.2‘ekantasukhī attā hoti arogo paraṁ maraṇā’ti. 34.3Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: 34.4‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino: 34.5“ekantasukhī attā hoti arogo paraṁ maraṇā”’ti? 34.6Te ce me evaṁ puṭṭhā ‘āmā’ti paṭijānanti. 34.7Tyāhaṁ evaṁ vadāmi: 34.8‘api pana tumhe āyasmanto ekantasukhaṁ lokaṁ jānaṁ passaṁ viharathā’ti? 34.9Iti puṭṭhā ‘no’ti vadanti.
34.10Tyāhaṁ evaṁ vadāmi: 34.11‘api pana tumhe āyasmanto ekaṁ vā rattiṁ ekaṁ vā divasaṁ upaḍḍhaṁ vā rattiṁ upaḍḍhaṁ vā divasaṁ ekantasukhiṁ attānaṁ sañjānāthā’ti? 34.12Iti puṭṭhā ‘no’ti vadanti.
34.13Tyāhaṁ evaṁ vadāmi: 34.14‘api pana tumhe āyasmanto jānātha: 34.15“ayaṁ maggo ayaṁ paṭipadā ekantasukhassa lokassa sacchikiriyāyā”’ti? 34.16Iti puṭṭhā ‘no’ti vadanti.
34.17Tyāhaṁ evaṁ vadāmi: 34.18‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṁ lokaṁ upapannā, tāsaṁ bhāsamānānaṁ saddaṁ suṇātha: 34.19“suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya; 34.20mayampi hi, mārisā, evaṁpaṭipannā ekantasukhaṁ lokaṁ upapannā”’ti? 34.21Iti puṭṭhā ‘no’ti vadanti.
34.22Taṁ kiṁ maññasi, poṭṭhapāda, 34.23nanu evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
34.24“Addhā kho, bhante, evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
35.1“Seyyathāpi, poṭṭhapāda, puriso evaṁ vadeyya: 35.2‘ahaṁ yā imasmiṁ janapade janapadakalyāṇī, taṁ icchāmi taṁ kāmemī’ti. 35.3Tamenaṁ evaṁ vadeyyuṁ: 35.4‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti? 35.5Iti puṭṭho ‘no’ti vadeyya. 35.6Tamenaṁ evaṁ vadeyyuṁ: 35.7‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ evaṁnāmā evaṅgottāti vā, dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti, amukasmiṁ gāme vā nigame vā nagare vā’ti? 35.8Iti puṭṭho ‘no’ti vadeyya. 35.9Tamenaṁ evaṁ vadeyyuṁ: 35.10‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, taṁ tvaṁ icchasi kāmesī’ti? 35.11Iti puṭṭho ‘āmā’ti vadeyya.
35.12Taṁ kiṁ maññasi, poṭṭhapāda, 35.13nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
35.14“Addhā kho, bhante, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
36.1“Evameva kho, poṭṭhapāda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: 36.2‘ekantasukhī attā hoti arogo paraṁ maraṇā’ti. 36.3Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: 36.4‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino: 36.5“ekantasukhī attā hoti arogo paraṁ maraṇā”’ti? 36.6Te ce me evaṁ puṭṭhā ‘āmā’ti paṭijānanti. 36.7Tyāhaṁ evaṁ vadāmi: 36.8‘api pana tumhe āyasmanto ekantasukhaṁ lokaṁ jānaṁ passaṁ viharathā’ti? 36.9Iti puṭṭhā ‘no’ti vadanti.
36.10Tyāhaṁ evaṁ vadāmi: 36.11‘api pana tumhe āyasmanto ekaṁ vā rattiṁ ekaṁ vā divasaṁ upaḍḍhaṁ vā rattiṁ upaḍḍhaṁ vā divasaṁ ekantasukhiṁ attānaṁ sañjānāthā’ti? 36.12Iti puṭṭhā ‘no’ti vadanti.
36.13Tyāhaṁ evaṁ vadāmi: 36.14‘api pana tumhe āyasmanto jānātha: 36.15“ayaṁ maggo ayaṁ paṭipadā ekantasukhassa lokassa sacchikiriyāyā”’ti? 36.16Iti puṭṭhā ‘no’ti vadanti.
36.17Tyāhaṁ evaṁ vadāmi: 36.18‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṁ lokaṁ upapannā, tāsaṁ bhāsamānānaṁ saddaṁ suṇātha: 36.19“suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya; 36.20mayampi hi, mārisā, evaṁpaṭipannā ekantasukhaṁ lokaṁ upapannā”’ti? 36.21Iti puṭṭhā ‘no’ti vadanti.
36.22Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
36.23“Addhā kho, bhante, evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
37.1“Seyyathāpi, poṭṭhapāda, puriso cātumahāpathe nisseṇiṁ kareyya pāsādassa ārohaṇāya. 37.2Tamenaṁ evaṁ vadeyyuṁ: 37.3‘ambho purisa, yassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosi, jānāsi taṁ pāsādaṁ puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti? 37.4Iti puṭṭho ‘no’ti vadeyya. 37.5Tamenaṁ evaṁ vadeyyuṁ: 37.6‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, tassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosī’ti? 37.7Iti puṭṭho ‘āmā’ti vadeyya.
37.8Taṁ kiṁ maññasi, poṭṭhapāda, 37.9nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
37.10“Addhā kho, bhante, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
38.1“Evameva kho, poṭṭhapāda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: 38.2‘ekantasukhī attā hoti arogo paraṁ maraṇā’ti. 38.3Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: 38.4‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino: 38.5“ekantasukhī attā hoti arogo paraṁ maraṇā”’ti? 38.6Te ce me evaṁ puṭṭhā ‘āmā’ti paṭijānanti. 38.7Tyāhaṁ evaṁ vadāmi: 38.8‘api pana tumhe āyasmanto ekantasukhaṁ lokaṁ jānaṁ passaṁ viharathā’ti? 38.9Iti puṭṭhā ‘no’ti vadanti.
38.10Tyāhaṁ evaṁ vadāmi: 38.11‘api pana tumhe āyasmanto ekaṁ vā rattiṁ ekaṁ vā divasaṁ upaḍḍhaṁ vā rattiṁ upaḍḍhaṁ vā divasaṁ ekantasukhiṁ attānaṁ sañjānāthā’ti? 38.12Iti puṭṭhā ‘no’ti vadanti.
38.13Tyāhaṁ evaṁ vadāmi: 38.14‘api pana tumhe āyasmanto jānātha ayaṁ maggo ayaṁ paṭipadā ekantasukhassa lokassa sacchikiriyāyā’ti? 38.15Iti puṭṭhā ‘no’ti vadanti.
38.16Tyāhaṁ evaṁ vadāmi: 38.17‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṁ lokaṁ upapannā tāsaṁ devatānaṁ bhāsamānānaṁ saddaṁ suṇātha: 38.18“suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya; 38.19mayampi hi, mārisā, evaṁ paṭipannā ekantasukhaṁ lokaṁ upapannā”’ti? 38.20Iti puṭṭhā ‘no’ti vadanti.
38.21Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
38.22“Addhā kho, bhante, evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
39.02.2. Tayoattapaṭilābha
39.1“Tayo kho me, poṭṭhapāda, attapaṭilābhā—39.2oḷāriko attapaṭilābho, manomayo attapaṭilābho, arūpo attapaṭilābho. 39.3Katamo ca, poṭṭhapāda, oḷāriko attapaṭilābho? 39.4Rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho, ayaṁ oḷāriko attapaṭilābho. 39.5Katamo manomayo attapaṭilābho? 39.6Rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo, ayaṁ manomayo attapaṭilābho. 39.7Katamo arūpo attapaṭilābho? 39.8Arūpī saññāmayo, ayaṁ arūpo attapaṭilābho.
40.1Oḷārikassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi: 40.2‘yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. 40.3Siyā kho pana te, poṭṭhapāda, evamassa: 40.4‘saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti. 40.5Na kho panetaṁ, poṭṭhapāda, evaṁ daṭṭhabbaṁ. 40.6Saṅkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.
41.1Manomayassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi: 41.2‘yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. 41.3Siyā kho pana te, poṭṭhapāda, evamassa: 41.4‘saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti. 41.5Na kho panetaṁ, poṭṭhapāda, evaṁ daṭṭhabbaṁ. 41.6Saṅkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.
42.1Arūpassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi: 42.2‘yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. 42.3Siyā kho pana te, poṭṭhapāda, evamassa: 42.4‘saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti. 42.5Na kho panetaṁ, poṭṭhapāda, evaṁ daṭṭhabbaṁ. 42.6Saṅkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.
43.1Pare ce, poṭṭhapāda, amhe evaṁ puccheyyuṁ: 43.2‘katamo pana so, āvuso, oḷāriko attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti, tesaṁ mayaṁ evaṁ puṭṭhā evaṁ byākareyyāma: 43.3‘ayaṁ vā so, āvuso, oḷāriko attapaṭilābho, yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.
44.1Pare ce, poṭṭhapāda, amhe evaṁ puccheyyuṁ: 44.2‘katamo pana so, āvuso, manomayo attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti? 44.3Tesaṁ mayaṁ evaṁ puṭṭhā evaṁ byākareyyāma: 44.4‘ayaṁ vā so, āvuso, manomayo attapaṭilābho yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.
45.1Pare ce, poṭṭhapāda, amhe evaṁ puccheyyuṁ: 45.2‘katamo pana so, āvuso, arūpo attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti? 45.3Tesaṁ mayaṁ evaṁ puṭṭhā evaṁ byākareyyāma: 45.4‘ayaṁ vā so, āvuso, arūpo attapaṭilābho yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.
45.5Taṁ kiṁ maññasi, poṭṭhapāda, 45.6nanu evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
45.7“Addhā kho, bhante, evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
46.1“Seyyathāpi, poṭṭhapāda, puriso nisseṇiṁ kareyya pāsādassa ārohaṇāya tasseva pāsādassa heṭṭhā. 46.2Tamenaṁ evaṁ vadeyyuṁ: 46.3‘ambho purisa, yassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosi, jānāsi taṁ pāsādaṁ, puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti? 46.4So evaṁ vadeyya: 46.5‘ayaṁ vā so, āvuso, pāsādo, yassāhaṁ ārohaṇāya nisseṇiṁ karomi, tasseva pāsādassa heṭṭhā’ti.
46.6Taṁ kiṁ maññasi, poṭṭhapāda, 46.7nanu evaṁ sante tassa purisassa sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
46.8“Addhā kho, bhante, evaṁ sante tassa purisassa sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
47.1“Evameva kho, poṭṭhapāda, pare ce amhe evaṁ puccheyyuṁ: 47.2‘katamo pana so, āvuso, oḷāriko attapaṭilābho …pe… 47.3katamo pana so, āvuso, manomayo attapaṭilābho …pe… 47.4katamo pana so, āvuso, arūpo attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti? 47.5Tesaṁ mayaṁ evaṁ puṭṭhā evaṁ byākareyyāma: 47.6‘ayaṁ vā so, āvuso, arūpo attapaṭilābho, yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.
47.7Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti? 47.8“Addhā kho, bhante, evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
48.1Evaṁ vutte, citto hatthisāriputto bhagavantaṁ etadavoca: 48.2“yasmiṁ, bhante, samaye oḷāriko attapaṭilābho hoti, moghassa tasmiṁ samaye manomayo attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti; 48.3oḷāriko vāssa attapaṭilābho tasmiṁ samaye sacco hoti. 48.4Yasmiṁ, bhante, samaye manomayo attapaṭilābho hoti, moghassa tasmiṁ samaye oḷāriko attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti; 48.5manomayo vāssa attapaṭilābho tasmiṁ samaye sacco hoti. 48.6Yasmiṁ, bhante, samaye arūpo attapaṭilābho hoti, moghassa tasmiṁ samaye oḷāriko attapaṭilābho hoti, mogho manomayo attapaṭilābho hoti; 48.7arūpo vāssa attapaṭilābho tasmiṁ samaye sacco hotī”ti.
49.1“Yasmiṁ, citta, samaye oḷāriko attapaṭilābho hoti, neva tasmiṁ samaye manomayo attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati; 49.2oḷāriko attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati. 49.3Yasmiṁ, citta, samaye manomayo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati; 49.4manomayo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati. 49.5Yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ gacchati; 49.6arūpo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.
49.7Sace taṁ, citta, evaṁ puccheyyuṁ: 49.8‘ahosi tvaṁ atītamaddhānaṁ, na tvaṁ nāhosi; 49.9bhavissasi tvaṁ anāgatamaddhānaṁ, na tvaṁ na bhavissasi; 49.10atthi tvaṁ etarahi, na tvaṁ natthī’ti. 49.11Evaṁ puṭṭho tvaṁ, citta, kinti byākareyyāsī”ti?
49.12“Sace maṁ, bhante, evaṁ puccheyyuṁ: 49.13‘ahosi tvaṁ atītamaddhānaṁ, na tvaṁ na ahosi; 49.14bhavissasi tvaṁ anāgatamaddhānaṁ, na tvaṁ na bhavissasi; 49.15atthi tvaṁ etarahi, na tvaṁ natthī’ti. 49.16Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyaṁ: 49.17‘ahosāhaṁ atītamaddhānaṁ, nāhaṁ na ahosiṁ; 49.18bhavissāmahaṁ anāgatamaddhānaṁ, nāhaṁ na bhavissāmi; 49.19atthāhaṁ etarahi, nāhaṁ natthī’ti. 49.20Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyan”ti.
50.1“Sace pana taṁ, citta, evaṁ puccheyyuṁ: 50.2‘yo te ahosi atīto attapaṭilābho, sova te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno? 50.3Yo te bhavissati anāgato attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho paccuppanno? 50.4Yo te etarahi paccuppanno attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho anāgato’ti. 50.5Evaṁ puṭṭho tvaṁ, citta, kinti byākareyyāsī”ti?
50.6“Sace pana maṁ, bhante, evaṁ puccheyyuṁ: 50.7‘yo te ahosi atīto attapaṭilābho, sova te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno. 50.8Yo te bhavissati anāgato attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho paccuppanno. 50.9Yo te etarahi paccuppanno attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho anāgato’ti. 50.10Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyaṁ: 50.11‘yo me ahosi atīto attapaṭilābho, sova me attapaṭilābho tasmiṁ samaye sacco ahosi, mogho anāgato, mogho paccuppanno. 50.12Yo me bhavissati anāgato attapaṭilābho, sova me attapaṭilābho tasmiṁ samaye sacco bhavissati, mogho atīto, mogho paccuppanno. 50.13Yo me etarahi paccuppanno attapaṭilābho, sova me attapaṭilābho sacco, mogho atīto, mogho anāgato’ti. 50.14Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyan”ti.
51.1“Evameva kho, citta, yasmiṁ samaye oḷāriko attapaṭilābho hoti, neva tasmiṁ samaye manomayo attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati. 51.2Oḷāriko attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati. 51.3Yasmiṁ, citta, samaye manomayo attapaṭilābho hoti …pe… 51.4yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ gacchati; 51.5arūpo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.
52.1Seyyathāpi, citta, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo. 52.2Yasmiṁ samaye khīraṁ hoti, neva tasmiṁ samaye dadhīti saṅkhaṁ gacchati, na navanītanti saṅkhaṁ gacchati, na sappīti saṅkhaṁ gacchati, na sappimaṇḍoti saṅkhaṁ gacchati; 52.3khīrantveva tasmiṁ samaye saṅkhaṁ gacchati. 52.4Yasmiṁ samaye dadhi hoti …pe… 52.5navanītaṁ hoti … 52.6sappi hoti … 52.7sappimaṇḍo hoti, neva tasmiṁ samaye khīranti saṅkhaṁ gacchati, na dadhīti saṅkhaṁ gacchati, na navanītanti saṅkhaṁ gacchati, na sappīti saṅkhaṁ gacchati; 52.8sappimaṇḍotveva tasmiṁ samaye saṅkhaṁ gacchati. 53.1Evameva kho, citta, yasmiṁ samaye oḷāriko attapaṭilābho hoti …pe… 53.2yasmiṁ, citta, samaye manomayo attapaṭilābho hoti …pe… 53.3yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ gacchati; 53.4arūpo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati. 53.5Imā kho, citta, lokasamaññā lokaniruttiyo lokavohārā lokapaññattiyo, yāhi tathāgato voharati aparāmasan”ti.
54.1Evaṁ vutte, poṭṭhapādo paribbājako bhagavantaṁ etadavoca: 54.2“abhikkantaṁ, bhante, abhikkantaṁ, bhante. 54.3Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. 54.4Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. 54.5Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
55.02.3. Cittahatthisāriputtaupasampadā
55.1Citto pana hatthisāriputto bhagavantaṁ etadavoca: 55.2“abhikkantaṁ, bhante, abhikkantaṁ, bhante. 55.3Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. 55.4Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. 55.5Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.
56.1Alattha kho citto hatthisāriputto bhagavato santike pabbajjaṁ, alattha upasampadaṁ. 56.2Acirūpasampanno kho panāyasmā citto hatthisāriputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto na cirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. 56.3“khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthAttāyā”ti abbhaññāsi. 56.4Aññataro kho panāyasmā citto hatthisāriputto arahataṁ ahosīti.
56.5Poṭṭhapādasuttaṁ niṭṭhitaṁ navamaṁ.
1.01. On the Wanderer Poṭṭhapāda 1.01. Poṭṭhapādaparibbājakavatthu
1.1So I have heard. 1.1Evaṁ me sutaṁ—1.2At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. 1.2ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
1.3Now at that time the wanderer Poṭṭhapāda was residing together with three hundred wanderers in Mallikā’s single-halled monastery for philosophical debates, hedged by pale-moon ebony trees. Poṭṭhapāda appears only here; he was named for a month of the lunar calendar (August/September). | Mallikā was the chief queen of Pasenadi, and her hall is mentioned in a similar context at MN 78:1.3. The commentary explains that the brahmins, Jains, and others would assemble there to “debate their beliefs” (samayaṁ pavadanti). Evidently the monastery grounds had accommodation for many ascetics of different beliefs, but only “one hall” where they would gather for debate. We hear many times of such debates, but here we catch a glimpse of a place that was set up to facilitate them. For -ācīra, read in the sense of “boundary, hedge” (commentary: timbarūrukkhapantiyā parikkhittattā; cf. Sanskrit prācīra, “enclosure, hedge, fence, wall”). 1.3Tena kho pana samayena poṭṭhapādo paribbājako samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṁ tiṁsamattehi paribbājakasatehi. 1.4Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. 1.4Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.
2.1Then it occurred to him, 2.1Atha kho bhagavato etadahosi: 2.2“It’s too early to wander for alms in Sāvatthī. According to the commentary, when he approached the vicinity of the city gate, he decided to check the position of the sun and noticed that it was too early to enter. The commentary and sub-commentary explain that it only sounds like the Buddha was in doubt, for Buddhas deliberate before deciding on a course of action. 2.2“atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ. 2.3Why don’t I go to Mallikā’s monastery to visit the wanderer Poṭṭhapāda?” This can be understood as answering the criticism voiced in DN 8:22.2, that the Buddha was afraid to speak in an assembly. 2.3Yannūnāhaṁ yena samayappavādako tindukācīro ekasālako mallikāya ārāmo, yena poṭṭhapādo paribbājako tenupasaṅkameyyan”ti. 2.4So that’s what he did. 2.4Atha kho bhagavā yena samayappavādako tindukācīro ekasālako mallikāya ārāmo tenupasaṅkami.
3.1Now at that time, Poṭṭhapāda was sitting together with a large assembly of wanderers making an uproar, a colossal racket. They engaged in all kinds of low talk, such as In contrast with the silence of the Buddha’s community at DN 2:10.7. 3.1Tena kho pana samayena poṭṭhapādo paribbājako mahatiyā paribbājakaparisāya saddhiṁ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṁ tiracchānakathaṁ kathentiyā. 3.2talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place. 3.2Seyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā.
4.1Poṭṭhapāda saw the Buddha coming off in the distance, 4.1Addasā kho poṭṭhapādo paribbājako bhagavantaṁ dūratova āgacchantaṁ; 4.2and hushed his own assembly, 4.2disvāna sakaṁ parisaṁ saṇṭhapesi: 4.3“Be quiet, good fellows, don’t make a sound. 4.3“appasaddā bhonto hontu, mā bhonto saddamakattha. 4.4Here comes the ascetic Gotama. 4.4Ayaṁ samaṇo gotamo āgacchati. 4.5The venerable likes quiet and praises quiet. 4.5Appasaddakāmo kho so āyasmā appasaddassa vaṇṇavādī. 4.6Hopefully if he sees that our assembly is quiet he’ll see fit to approach.” The Buddha encourages quiet for the sake of mental development; Poṭṭhapāda does it for the sake of reputation. 4.6Appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti. 4.7Then those wanderers fell silent. 4.7Evaṁ vutte, te paribbājakā tuṇhī ahesuṁ.
5.1Then the Buddha approached Poṭṭhapāda, 5.1Atha kho bhagavā yena poṭṭhapādo paribbājako tenupasaṅkami. 5.2who said to him, 5.2Atha kho poṭṭhapādo paribbājako bhagavantaṁ etadavoca: 5.3“Let the Blessed One come, sir! Poṭṭhapāda’s address is almost overly deferential. 5.3“etu kho, bhante, bhagavā. 5.4Welcome to the Blessed One, sir! 5.4Svāgataṁ, bhante, bhagavato. 5.5It’s been a long time since you took the opportunity to come here. 5.5Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi, yadidaṁ idhāgamanāya. 5.6Please, sir, sit down, here, a seat is ready.” 5.6Nisīdatu, bhante, bhagavā, idaṁ āsanaṁ paññattan”ti.
5.7The Buddha sat on the seat spread out, 5.7Nisīdi bhagavā paññatte āsane. 5.8while Poṭṭhapāda took a low seat and sat to one side. 5.8Poṭṭhapādopi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. 5.9The Buddha said to him, 5.9Ekamantaṁ nisinnaṁ kho poṭṭhapādaṁ paribbājakaṁ bhagavā etadavoca: 5.10“Poṭṭhapāda, what were you sitting talking about just now? What conversation was left unfinished?” Always polite, the Buddha begins by showing an interest in them. 5.10“kāya nuttha, poṭṭhapāda, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?
6.01.1. On the Cessation of Perception 6.01.1. Abhisaññānirodhakathā
6.1When he said this, the wanderer Poṭṭhapāda said to the Buddha, 6.1Evaṁ vutte, poṭṭhapādo paribbājako bhagavantaṁ etadavoca: 6.2“Sir, leave aside what we were sitting talking about just now. 6.2“tiṭṭhatesā, bhante, kathā, yāya mayaṁ etarahi kathāya sannisinnā. 6.3It won’t be hard for you to hear about that later. 6.3Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya.
6.4Sir, a few days ago several ascetics and brahmins who follow various other religions were sitting together at the debating hall, and a discussion about the cessation of perception came up among them: Abhisaññā does not appear elsewhere. Here the prefix abhi- means not “higher”, but rather “about, concerning”. Compare abhidhamma at MN 32:8.6: dve bhikkhū abhidhammakathaṁ kathenti (“two mendicants engage in discussion about the teaching”); also abhivinaya at AN 3.140:4.4. The commentary here says abhi- is a mere particle, so it need not be translated. 6.4Purimāni, bhante, divasāni purimatarāni, nānātitthiyānaṁ samaṇabrāhmaṇānaṁ kotūhalasālāya sannisinnānaṁ sannipatitānaṁ abhisaññānirodhe kathā udapādi: 6.5‘How does the cessation of perception happen?’ This discussion appears to have been directly sparked by the difficult passage in Bṛhadāraṇyaka Upaniṣad 2.4.12 and 4.5.13. The sage Yājñavalkya, teaching his wife Maitreyī, says that the true Self is a sheer mass of “consciousness” (vijñāna, Pali viññāṇa), which is “great, endless, infinite reality”. After realizing this, he says, there is no “perception” (saṁjñā, Pali saññā), a statement that bewilders even the wise Maitreyī. He explains that only in an apparent state of duality (dvaitamiva) do the separate functions of sense consciousness operate. When all is realized as the Self, how, he asks, can one know that owing to which all this is known? He is implicitly distinguishing between viññāna as “infinite” (= vi-) knowing and saññā as “constrained” (saṁ-) knowing. Yājñavalkya says the separate Self emerges with these elements and vanishes with them (etebhyo bhūtebhyaḥ samutthāya tānyevānu vinaśyati), but he does not explain how or why this happens, which is the question the theorists here attempt to address. 6.5‘kathaṁ nu kho, bho, abhisaññānirodho hotī’ti?
6.6Some of them said: 6.6Tatrekacce evamāhaṁsu: 6.7‘A person’s perceptions arise and cease without cause or reason. Here perception is not identified with the “person” (purisa), but rather belongs to them (cf. etaṁ mama, “this is mine”). In the discussion to follow, the Buddha only directly addresses this theory, while the remainder are included by inference. 6.7‘ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipi. 6.8When they arise, you become percipient. 6.8Yasmiṁ samaye uppajjanti, saññī tasmiṁ samaye hoti. 6.9When they cease, you become non-percipient.’ 6.9Yasmiṁ samaye nirujjhanti, asaññī tasmiṁ samaye hotī’ti. 6.10That’s how some describe the cessation of perception. 6.10Ittheke abhisaññānirodhaṁ paññapenti.
6.11But someone else says: 6.11Tamañño evamāha: 6.12‘That’s not how it is, good fellows! This idiom is also at SN 47.19:1.10. 6.12‘na kho pana metaṁ, bho, evaṁ bhavissati. 6.13Perception is a person’s self, The self is defined as perception (eso me attā), one of the five aggregates. Compare the various theories of the self and perception at DN 1:2.38.0. 6.13Saññā hi, bho, purisassa attā. 6.14which enters and departs. 6.14Sā ca kho upetipi apetipi. 6.15When it enters, you become percipient. 6.15Yasmiṁ samaye upeti, saññī tasmiṁ samaye hoti. 6.16When it departs, you become non-percipient.’ Implying that at such times a person lacks a “self”. This is perhaps related to Yājñavalkya’s: “That man, when born, acquiring a body, is connected with ills (the bodily organs); and when he dies, departing, he discards those ills” (Bṛhadāraṇyaka Upaniṣad 4.3.8). 6.16Yasmiṁ samaye apeti, asaññī tasmiṁ samaye hotī’ti. 6.17That’s how some describe the cessation of perception. 6.17Ittheke abhisaññānirodhaṁ paññapenti.
6.18But someone else says: 6.18Tamañño evamāha: 6.19‘That’s not how it is, good fellows! 6.19‘na kho pana metaṁ, bho, evaṁ bhavissati. 6.20There are ascetics and brahmins of great power and might. The commentary says these were devotees of āthabbaṇa, i.e the practices preserved in the Atharvaveda. This “fourth Veda” is mentioned only once by name in the early Pali (Snp 4.14:13.1), where, as here, it is associated with the performance of magic and the casting of spells. The commentary fairly drips with contempt: “Allegedly, the Āthabbaṇa practitioners cast a spell, showing a creature’s head as if cut off, or their hand as if cut off, or as if dead. Then they show them back to normal; imagining so, they say, ‘From cessation they have arisen.’” 6.20Santi hi, bho, samaṇabrāhmaṇā mahiddhikā mahānubhāvā. 6.21They insert and extract a person’s perception. See DN 29:16.20 for upakaḍḍhati and apakaḍḍhati in this sense. 6.21Te imassa purisassa saññaṁ upakaḍḍhantipi apakaḍḍhantipi. 6.22When they insert it, you become percipient. 6.22Yasmiṁ samaye upakaḍḍhanti, saññī tasmiṁ samaye hoti. 6.23When they extract it, you become non-percipient.’ 6.23Yasmiṁ samaye apakaḍḍhanti, asaññī tasmiṁ samaye hotī’ti. 6.24That’s how some describe the cessation of perception. 6.24Ittheke abhisaññānirodhaṁ paññapenti.
6.25But someone else says: 6.25Tamañño evamāha: 6.26‘That’s not how it is, good fellows! 6.26‘na kho pana metaṁ, bho, evaṁ bhavissati. 6.27There are deities of great power and might. 6.27Santi hi, bho, devatā mahiddhikā mahānubhāvā. 6.28They insert and extract a person’s perception. 6.28Tā imassa purisassa saññaṁ upakaḍḍhantipi apakaḍḍhantipi. 6.29When they insert it, you become percipient. 6.29Yasmiṁ samaye upakaḍḍhanti, saññī tasmiṁ samaye hoti. 6.30When they extract it, you become non-percipient.’ 6.30Yasmiṁ samaye apakaḍḍhanti, asaññī tasmiṁ samaye hotī’ti. 6.31That’s how some describe the cessation of perception. 6.31Ittheke abhisaññānirodhaṁ paññapenti.
6.32That reminded me of the Buddha: 6.32Tassa mayhaṁ, bhante, bhagavantaṁyeva ārabbha sati udapādi: 6.33‘Surely it must be the Blessed One, the Holy One who is so very skilled in such matters.’ 6.33‘aho nūna bhagavā, aho nūna sugato, yo imesaṁ dhammānaṁ sukusalo’ti. 6.34The Buddha is skilled and well-versed concerning the cessation of perception. Pakataññū is not elsewhere attested in the suttas, but it is found in the Vinaya, for example at Bu Pc 72:1.8). 6.34Bhagavā, bhante, kusalo, bhagavā pakataññū abhisaññānirodhassa. 6.35How does the cessation of perception happen?” 6.35Kathaṁ nu kho, bhante, abhisaññānirodho hotī”ti?
7.01.2. Perception Arises With a Cause 7.01.2. Sahetukasaññuppādanirodhakathā
7.1“Regarding this, Poṭṭhapāda, those ascetics and brahmins who say that 7.1“Tatra, poṭṭhapāda, ye te samaṇabrāhmaṇā evamāhaṁsu: 7.2a person’s perceptions arise and cease without cause or reason are wrong from the start. 7.2‘ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipī’ti, āditova tesaṁ aparaddhaṁ. 7.3Why is that? 7.3Taṁ kissa hetu? 7.4Because a person’s perceptions arise and cease with cause and reason. 7.4Sahetū hi, poṭṭhapāda, sappaccayā purisassa saññā uppajjantipi nirujjhantipi. 7.5With training, certain perceptions arise and certain perceptions cease. Here the Buddha argues that, since it is possible to change the nature of one’s own mind through practice, such changes cannot be random. 7.5Sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.
7.6And what is that training?” said the Buddha. It is is unusual if not unique to add “said the Buddha” (bhagavā avoca) in such a context. Normally, once a speaker starts, the text does not insert extra tags identifying the speaker without a reason, such as an interruption for a question. 7.6Kā ca sikkhā”ti? Bhagavā avoca.
7.7“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. This is the start of the teaching on the Gradual Training, encompassing ethics (sīla), meditation (samādhi), and wisdom (paññā). Only the ethics portion appeared in the Brahmajālasutta, while all three are restated in all the remaining suttas of this chapter, although in truncated form. | It is exceedingly rare for a Buddha to appear. 7.7“idha, poṭṭhapāda, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. 7.7.1.2He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. The Buddha realizes the truth by his own understanding, not through divine intervention or other metaphysical means. 7.7.1.2So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. 7.7.1.3He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It is good when first heard, when practicing, and when one has realized the fruits. 7.7.1.3So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
7.7.2.1A householder hears that teaching, or a householder’s child, or someone reborn in a good family. The word “householder” (gahapati) informally refers to any lay person, but more specifically indicates someone who owns a house, i.e. a person of standing. The renunciate life is not just for slaves or workers wishing to escape their station. 7.7.2.1Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. 7.7.2.2They gain faith in the Realized One 7.7.2.2So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. 7.7.2.3and reflect: 7.7.2.3So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: 7.7.2.4‘Life at home is cramped and dirty, life gone forth is wide open. 7.7.2.4‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā. 7.7.2.5It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. 7.7.2.5Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. 7.7.2.6Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ 7.7.2.6Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.
7.7.2.7After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. 7.7.2.7So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.
7.7.3.1Once they’ve gone forth, they live restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They act skillfully by body and speech. They’re purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have mindfulness and situational awareness, and are content. This serves as a table of contents for the teachings to come. | Nowadays, the “monastic code” (pātimokkha) means the list of rules for monks and nuns found in the Vinayapiṭaka. In the early texts, however, it has three main meanings. Sometimes it does refer to the list of rules, as at AN 10.36:1.6. Here it refers to the code of conduct that follows, which is a non-legalistic set of guidelines that preceded the Vinayapiṭaka. At DN 14:3.28.1 it refers to the verses summarizing monastic conduct known as the “Ovāda Pātimokkha”. 7.7.3.1So evaṁ pabbajito samāno pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho.
7.7.4.0.11.2.1. Ethics 7.7.4.0.11.2.1. Sīla
7.7.4.0.21.2.1.1. The Shorter Section on Ethics 7.7.4.0.21.2.1.1. Cūḷasīla
7.7.4.1And how, Poṭṭhapāda, is a mendicant accomplished in ethics? 7.7.4.1Kathañca, poṭṭhapāda, bhikkhu sīlasampanno hoti? 7.7.4.2It’s when a mendicant gives up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings. While the precept includes any living creature, if a monastic murders a human being they are immediately and permanently expelled. 7.7.4.2Idha, poṭṭhapāda, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti. Nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. 7.7.4.3This pertains to their ethics. 7.7.4.3Idampissa hoti sīlasmiṁ.
7.7.4.4They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. To steal anything of substantial value is an expulsion offence. 7.7.4.4Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. 7.7.4.5This pertains to their ethics. 7.7.4.5Idampissa hoti sīlasmiṁ.
7.7.4.6They give up unchastity. They are chaste, set apart, avoiding the vulgar act of sex. Buddhist monastics are forbidden from any form of sexual activity. To engage in penetrative intercourse is an expulsion offence. 7.7.4.6Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. 7.7.4.7This pertains to their ethics. 7.7.4.7Idampissa hoti sīlasmiṁ.
7.7.5.1They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words. While any form of lying is forbidden, if a monastic falsely claims states of enlightenment or deep meditation they are expelled. 7.7.5.1Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. 7.7.5.2This pertains to their ethics. 7.7.5.2Idampissa hoti sīlasmiṁ.
7.7.5.3They give up backbiting. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony. 7.7.5.3Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṁ bhedāya; amutra vā sutvā na imesaṁ akkhātā, amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti. 7.7.5.4This pertains to their ethics. 7.7.5.4Idampissa hoti sīlasmiṁ.
7.7.5.5They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people. 7.7.5.5Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. 7.7.5.6This pertains to their ethics. 7.7.5.6Idampissa hoti sīlasmiṁ.
7.7.5.7They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial. 7.7.5.7Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. 7.7.5.8This pertains to their ethics. 7.7.5.8Idampissa hoti sīlasmiṁ.
7.7.6.1They refrain from injuring plants and seeds. 7.7.6.1Bījagāmabhūtagāmasamārambhā paṭivirato hoti …pe… 7.7.6.2They eat in one part of the day, abstaining from eating at night and food at the wrong time. 7.7.6.2ekabhattiko hoti rattūparato virato vikālabhojanā. 7.7.6.3They refrain from seeing shows of dancing, singing, and music . 7.7.6.3Naccagītavāditavisūkadassanā paṭivirato hoti. 7.7.6.4They refrain from attiring and adorning themselves with garlands, fragrance, and makeup. 7.7.6.4Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. 7.7.6.5They refrain from high and luxurious beds. To avoid sleeping too much. 7.7.6.5Uccāsayanamahāsayanā paṭivirato hoti. 7.7.6.6They refrain from receiving gold and currency, 7.7.6.6Jātarūparajatapaṭiggahaṇā paṭivirato hoti. 7.7.6.7raw grains, 7.7.6.7Āmakadhaññapaṭiggahaṇā paṭivirato hoti. 7.7.6.8raw meat, 7.7.6.8Āmakamaṁsapaṭiggahaṇā paṭivirato hoti. 7.7.6.9women and girls, 7.7.6.9Itthikumārikapaṭiggahaṇā paṭivirato hoti. 7.7.6.10male and female bondservants, 7.7.6.10Dāsidāsapaṭiggahaṇā paṭivirato hoti. 7.7.6.11goats and sheep, 7.7.6.11Ajeḷakapaṭiggahaṇā paṭivirato hoti. 7.7.6.12chickens and pigs, 7.7.6.12Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. 7.7.6.13elephants, cows, horses, and mares, 7.7.6.13Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. 7.7.6.14and fields and land. 7.7.6.14Khettavatthupaṭiggahaṇā paṭivirato hoti. 7.7.6.15They refrain from running errands and messages; 7.7.6.15Dūteyyapahiṇagamanānuyogā paṭivirato hoti. 7.7.6.16buying and selling; 7.7.6.16Kayavikkayā paṭivirato hoti. 7.7.6.17falsifying weights, metals, or measures; 7.7.6.17Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti. 7.7.6.18bribery, fraud, cheating, and duplicity; 7.7.6.18Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. 7.7.6.19mutilation, murder, abduction, banditry, plunder, and violence. 7.7.6.19Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. 7.7.6.20This pertains to their ethics. 7.7.6.20Idampissa hoti sīlasmiṁ.
7.7.6.21The shorter section on ethics is finished. 7.7.6.21Cūḷasīlaṁ niṭṭhitaṁ.
7.7.7.01.2.1.2. The Middle Section on Ethics 7.7.7.01.2.1.2. Majjhimasīla
7.7.7.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in injuring plants and seeds. 7.7.7.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ bījagāmabhūtagāmasamārambhaṁ anuyuttā viharanti. 7.7.7.2These include plants propagated from roots, stems, cuttings, or joints; and those from regular seeds as the fifth. They refrain from such injury to plants and seeds. 7.7.7.2Seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ, iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato hoti. 7.7.7.3This pertains to their ethics. 7.7.7.3Idampissa hoti sīlasmiṁ.
7.7.8.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in storing up goods for their own use. 7.7.8.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ sannidhikāraparibhogaṁ anuyuttā viharanti. 7.7.8.2This includes such things as food, drink, clothes, vehicles, bedding, fragrance, and things of the flesh. 7.7.8.2Seyyathidaṁ—annasannidhiṁ pānasannidhiṁ vatthasannidhiṁ yānasannidhiṁ sayanasannidhiṁ gandhasannidhiṁ āmisasannidhiṁ, 7.7.8.3They refrain from storing up such goods. 7.7.8.3iti vā iti evarūpā sannidhikāraparibhogā paṭivirato hoti. 7.7.8.4This pertains to their ethics. 7.7.8.4Idampissa hoti sīlasmiṁ.
7.7.9.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in seeing shows. 7.7.9.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ visūkadassanaṁ anuyuttā viharanti. 7.7.9.2This includes such things as dancing, singing, music, performances, and storytelling; clapping, gongs, and kettledrums; beauty pageants; pole-acrobatics and bone-washing displays of the corpse-workers; battles of elephants, horses, buffaloes, bulls, goats, rams, chickens, and quails; staff-fights, boxing, and wrestling; combat, roll calls of the armed forces, battle-formations, and regimental reviews. 7.7.9.2Seyyathidaṁ—naccaṁ gītaṁ vāditaṁ pekkhaṁ akkhānaṁ pāṇissaraṁ vetāḷaṁ kumbhathūṇaṁ sobhanakaṁ caṇḍālaṁ vaṁsaṁ dhovanaṁ hatthiyuddhaṁ assayuddhaṁ mahiṁsayuddhaṁ usabhayuddhaṁ ajayuddhaṁ meṇḍayuddhaṁ kukkuṭayuddhaṁ vaṭṭakayuddhaṁ daṇḍayuddhaṁ muṭṭhiyuddhaṁ nibbuddhaṁ uyyodhikaṁ balaggaṁ senābyūhaṁ anīkadassanaṁ 7.7.9.3They refrain from such shows. 7.7.9.3iti vā iti evarūpā visūkadassanā paṭivirato hoti. 7.7.9.4This pertains to their ethics. 7.7.9.4Idampissa hoti sīlasmiṁ.
7.7.10.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in gambling that causes negligence. 7.7.10.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ jūtappamādaṭṭhānānuyogaṁ anuyuttā viharanti. 7.7.10.2This includes such things as checkers with eight or ten rows, checkers in the air, hopscotch, spillikins, board-games, tip-cat, drawing straws, dice, leaf-flutes, toy plows, somersaults, pinwheels, toy measures, toy carts, toy bows, guessing words from syllables, guessing another’s thoughts, and imitating musical instruments. 7.7.10.2Seyyathidaṁ—aṭṭhapadaṁ dasapadaṁ ākāsaṁ parihārapathaṁ santikaṁ khalikaṁ ghaṭikaṁ salākahatthaṁ akkhaṁ paṅgacīraṁ vaṅkakaṁ mokkhacikaṁ ciṅgulikaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ akkharikaṁ manesikaṁ yathāvajjaṁ 7.7.10.3They refrain from such gambling. 7.7.10.3iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato hoti. 7.7.10.4This pertains to their ethics. 7.7.10.4Idampissa hoti sīlasmiṁ.
7.7.11.1There are some ascetics and brahmins who, while enjoying food given in faith, still make use of high and luxurious bedding. 7.7.11.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ uccāsayanamahāsayanaṁ anuyuttā viharanti. 7.7.11.2This includes such things as sofas, couches, woolen covers—shag-piled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double-or single-fringed—and silk covers studded with gems, as well as silken sheets, woven carpets, rugs for elephants, horses, or chariots, antelope hide rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends. 7.7.11.2Seyyathidaṁ—āsandiṁ pallaṅkaṁ gonakaṁ cittakaṁ paṭikaṁ paṭalikaṁ tūlikaṁ vikatikaṁ uddalomiṁ ekantalomiṁ kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇiṁ kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ 7.7.11.3They refrain from such bedding. 7.7.11.3iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato hoti. 7.7.11.4This pertains to their ethics. 7.7.11.4Idampissa hoti sīlasmiṁ.
7.7.12.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in attiring and adorning themselves with garlands, fragrance, and makeup. 7.7.12.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ maṇḍanavibhūsanaṭṭhānānuyogaṁ anuyuttā viharanti. 7.7.12.2This includes such things as applying beauty products by anointing, massaging, bathing, and rubbing; mirrors, ointments, garlands, fragrances, and makeup; face-powder, foundation, bracelets, headbands, fancy walking-sticks or containers, rapiers, parasols, fancy sandals, turbans, jewelry, chowries, and long-fringed white robes. 7.7.12.2Seyyathidaṁ—ucchādanaṁ parimaddanaṁ nhāpanaṁ sambāhanaṁ ādāsaṁ añjanaṁ mālāgandhavilepanaṁ mukhacuṇṇaṁ mukhalepanaṁ hatthabandhaṁ sikhābandhaṁ daṇḍaṁ nāḷikaṁ asiṁ chattaṁ citrupāhanaṁ uṇhīsaṁ maṇiṁ vālabījaniṁ odātāni vatthāni dīghadasāni 7.7.12.3They refrain from such attirement and adornment. 7.7.12.3iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato hoti. 7.7.12.4This pertains to their ethics. 7.7.12.4Idampissa hoti sīlasmiṁ.
7.7.13.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in low talk. 7.7.13.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ tiracchānakathaṁ anuyuttā viharanti. 7.7.13.2This includes such topics as talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place. 7.7.13.2Seyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ 7.7.13.3They refrain from such low talk. 7.7.13.3iti vā iti evarūpāya tiracchānakathāya paṭivirato hoti. 7.7.13.4This pertains to their ethics. 7.7.13.4Idampissa hoti sīlasmiṁ.
7.7.14.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in arguments. 7.7.14.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ viggāhikakathaṁ anuyuttā viharanti. 7.7.14.2They say such things as: ‘You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!’ 7.7.14.2Seyyathidaṁ—na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṁ me, asahitaṁ te, pure vacanīyaṁ pacchā avaca, pacchā vacanīyaṁ pure avaca, adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti 7.7.14.3They refrain from such argumentative talk. 7.7.14.3iti vā iti evarūpāya viggāhikakathāya paṭivirato hoti. 7.7.14.4This pertains to their ethics. 7.7.14.4Idampissa hoti sīlasmiṁ.
7.7.15.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in running errands and messages. 7.7.15.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ dūteyyapahiṇagamanānuyogaṁ anuyuttā viharanti. 7.7.15.2This includes running errands for rulers, ministers, aristocrats, brahmins, householders, or princes who say: ‘Go here, go there. Take this, bring that from there.’ 7.7.15.2Seyyathidaṁ—raññaṁ, rājamahāmattānaṁ, khattiyānaṁ, brāhmaṇānaṁ, gahapatikānaṁ, kumārānaṁ—idha gaccha, amutrāgaccha, idaṁ hara, amutra idaṁ āharā’ti 7.7.15.3They refrain from such errands. 7.7.15.3iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato hoti. 7.7.15.4This pertains to their ethics. 7.7.15.4Idampissa hoti sīlasmiṁ.
7.7.16.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in fawning, flattery, hinting, and belittling, and using material things to chase after other material things. They refrain from such fraud and flattery. 7.7.16.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti lapakā ca nemittikā ca nippesikā ca lābhena lābhaṁ nijigīsitāro ca. Iti evarūpā kuhanalapanā paṭivirato hoti. 7.7.16.2This pertains to their ethics. 7.7.16.2Idampissa hoti sīlasmiṁ.
7.7.16.3The middle section on ethics is finished. 7.7.16.3Majjhimasīlaṁ niṭṭhitaṁ.
7.7.17.01.2.1.3. The Long Section on Ethics 7.7.17.01.2.1.3. Mahāsīla
7.7.17.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 7.7.17.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 7.7.17.2This includes such fields as augury, omenology, divining portents, interpreting dreams, divining features of men and women, divining holes in cloth gnawed by mice, fire offerings, ladle offerings, offerings of husks, rice powder, rice, ghee, or oil; offerings from the mouth, blood sacrifices, limb-reading; geomancy for building sites, fields, and cemeteries; exorcisms, earth magic, snake charming, poisons; the lore of the scorpion, the rat, the bird, and the crow; prophesying life span, chanting for protection, and divining omens from wild animals. 7.7.17.2Seyyathidaṁ—aṅgaṁ nimittaṁ uppātaṁ supinaṁ lakkhaṇaṁ mūsikacchinnaṁ aggihomaṁ dabbihomaṁ thusahomaṁ kaṇahomaṁ taṇḍulahomaṁ sappihomaṁ telahomaṁ mukhahomaṁ lohitahomaṁ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṁ saraparittāṇaṁ migacakkaṁ 7.7.17.3They refrain from such low lore, such wrong livelihood. 7.7.17.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 7.7.17.4This pertains to their ethics. 7.7.17.4Idampissa hoti sīlasmiṁ.
7.7.18.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 7.7.18.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 7.7.18.2This includes reading the marks of gems, cloth, clubs, swords, spears, arrows, bows, weapons, women, men, boys, girls, male and female bondservants, elephants, horses, buffaloes, bulls, cows, goats, rams, chickens, quails, monitor lizards, rabbits, tortoises, or deer. 7.7.18.2Seyyathidaṁ—maṇilakkhaṇaṁ vatthalakkhaṇaṁ daṇḍalakkhaṇaṁ satthalakkhaṇaṁ asilakkhaṇaṁ usulakkhaṇaṁ dhanulakkhaṇaṁ āvudhalakkhaṇaṁ itthilakkhaṇaṁ purisalakkhaṇaṁ kumāralakkhaṇaṁ kumārilakkhaṇaṁ dāsalakkhaṇaṁ dāsilakkhaṇaṁ hatthilakkhaṇaṁ assalakkhaṇaṁ mahiṁsalakkhaṇaṁ usabhalakkhaṇaṁ golakkhaṇaṁ ajalakkhaṇaṁ meṇḍalakkhaṇaṁ kukkuṭalakkhaṇaṁ vaṭṭakalakkhaṇaṁ godhālakkhaṇaṁ kaṇṇikalakkhaṇaṁ kacchapalakkhaṇaṁ migalakkhaṇaṁ 7.7.18.3They refrain from such low lore, such wrong livelihood. 7.7.18.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 7.7.18.4This pertains to their ethics. 7.7.18.4Idampissa hoti sīlasmiṁ.
7.7.19.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 7.7.19.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 7.7.19.2This includes making predictions that the king will march forth or march back; or that our king will attack and the enemy king will retreat, or vice versa; or that our king will triumph and the enemy king will be defeated, or vice versa; and so there will be victory for one and defeat for the other. 7.7.19.2Seyyathidaṁ—raññaṁ niyyānaṁ bhavissati, raññaṁ aniyyānaṁ bhavissati, abbhantarānaṁ raññaṁ upayānaṁ bhavissati, bāhirānaṁ raññaṁ apayānaṁ bhavissati, bāhirānaṁ raññaṁ upayānaṁ bhavissati, abbhantarānaṁ raññaṁ apayānaṁ bhavissati, abbhantarānaṁ raññaṁ jayo bhavissati, bāhirānaṁ raññaṁ parājayo bhavissati, bāhirānaṁ raññaṁ jayo bhavissati, abbhantarānaṁ raññaṁ parājayo bhavissati, iti imassa jayo bhavissati, imassa parājayo bhavissati 7.7.19.3They refrain from such low lore, such wrong livelihood. 7.7.19.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 7.7.19.4This pertains to their ethics. 7.7.19.4Idampissa hoti sīlasmiṁ.
7.7.20.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 7.7.20.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 7.7.20.2This includes making predictions that there will be an eclipse of the moon, or sun, or stars; that the sun, moon, and stars will be in conjunction or in opposition; that there will be a meteor shower, a fiery horizon, an earthquake, or thunder in the heavens; that there will be a rising, a setting, a darkening, a brightening of the moon, sun, and stars. And it also includes making predictions about the results of all such phenomena. 7.7.20.2Seyyathidaṁ—candaggāho bhavissati, sūriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṁ pathagamanaṁ bhavissati, candimasūriyānaṁ uppathagamanaṁ bhavissati, nakkhattānaṁ pathagamanaṁ bhavissati, nakkhattānaṁ uppathagamanaṁ bhavissati, ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi bhavissati, candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati, evaṁvipāko candaggāho bhavissati, evaṁvipāko sūriyaggāho bhavissati, evaṁvipāko nakkhattaggāho bhavissati, evaṁvipākaṁ candimasūriyānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ candimasūriyānaṁ uppathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ uppathagamanaṁ bhavissati, evaṁvipāko ukkāpāto bhavissati, evaṁvipāko disāḍāho bhavissati, evaṁvipāko bhūmicālo bhavissati, evaṁvipāko devadudrabhi bhavissati, evaṁvipākaṁ candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati 7.7.20.3They refrain from such low lore, such wrong livelihood. 7.7.20.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 7.7.20.4This pertains to their ethics. 7.7.20.4Idampissa hoti sīlasmiṁ.
7.7.21.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 7.7.21.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 7.7.21.2This includes predicting whether there will be plenty of rain or drought; plenty to eat or famine; an abundant harvest or a bad harvest; security or peril; sickness or health. It also includes such occupations as arithmetic, accounting, calculating, poetry, and cosmology. 7.7.21.2Seyyathidaṁ—suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṁ bhavissati, dubbhikkhaṁ bhavissati, khemaṁ bhavissati, bhayaṁ bhavissati, rogo bhavissati, ārogyaṁ bhavissati, muddā, gaṇanā, saṅkhānaṁ, kāveyyaṁ, lokāyataṁ 7.7.21.3They refrain from such low lore, such wrong livelihood. 7.7.21.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 7.7.21.4This pertains to their ethics. 7.7.21.4Idampissa hoti sīlasmiṁ.
7.7.22.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 7.7.22.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 7.7.22.2This includes making arrangements for giving and taking in marriage; for engagement and divorce; and for scattering rice inwards or outwards at the wedding ceremony. It also includes casting spells for good or bad luck, treating impacted fetuses, binding the tongue, or locking the jaws; charms for the hands and ears; questioning a mirror, a girl, or a god as an oracle; worshiping the sun, worshiping the Great One, breathing fire, and invoking Siri, the goddess of luck. 7.7.22.2Seyyathidaṁ—āvāhanaṁ vivāhanaṁ saṁvaraṇaṁ vivaraṇaṁ saṅkiraṇaṁ vikiraṇaṁ subhagakaraṇaṁ dubbhagakaraṇaṁ viruddhagabbhakaraṇaṁ jivhānibandhanaṁ hanusaṁhananaṁ hatthābhijappanaṁ hanujappanaṁ kaṇṇajappanaṁ ādāsapañhaṁ kumārikapañhaṁ devapañhaṁ ādiccupaṭṭhānaṁ mahatupaṭṭhānaṁ abbhujjalanaṁ sirivhāyanaṁ 7.7.22.3They refrain from such low lore, such wrong livelihood. 7.7.22.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 7.7.22.4This pertains to their ethics. 7.7.22.4Idampissa hoti sīlasmiṁ.
7.7.23.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 7.7.23.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 7.7.23.2This includes rites for propitiation, for granting wishes, for ghosts, for the earth, for rain, for property settlement, and for preparing and consecrating house sites, and rites involving sipping water and bathing, and oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments; surgery with needle and scalpel, treating children, prescribing root medicines, and herbal bandages. 7.7.23.2Seyyathidaṁ—santikammaṁ paṇidhikammaṁ bhūtakammaṁ bhūrikammaṁ vassakammaṁ vossakammaṁ vatthukammaṁ vatthuparikammaṁ ācamanaṁ nhāpanaṁ juhanaṁ vamanaṁ virecanaṁ uddhaṁvirecanaṁ adhovirecanaṁ sīsavirecanaṁ kaṇṇatelaṁ nettatappanaṁ natthukammaṁ añjanaṁ paccañjanaṁ sālākiyaṁ sallakattiyaṁ dārakatikicchā, mūlabhesajjānaṁ anuppadānaṁ, osadhīnaṁ paṭimokkho 7.7.23.3They refrain from such low lore, such wrong livelihood. 7.7.23.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 7.7.23.4This pertains to their ethics. 7.7.23.4Idampissa hoti sīlasmiṁ.
7.7.24.1A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. 7.7.24.1Sa kho so, poṭṭhapāda, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. 7.7.24.2It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter. 7.7.24.2Seyyathāpi, poṭṭhapāda, rājā khattiyo muddhābhisitto nihatapaccāmitto na kutoci bhayaṁ samanupassati, yadidaṁ paccatthikato; 7.7.24.3In the same way, a mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. 7.7.24.3evameva kho, poṭṭhapāda, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. 7.7.24.4When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves. This is the first step in the Buddha’s answer to Ajātasattu. This is the sense of happiness and well-being that you have when you know you have done nothing wrong for which anyone might blame you. It is the psychological foundation for meditation. 7.7.24.4So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. 7.8That’s how a mendicant is accomplished in ethics. 7.8Evaṁ kho, poṭṭhapāda, bhikkhu sīlasampanno hoti.
7.8.1.6The longer section on ethics is finished. 7.8.1.6Mahāsīlaṁ niṭṭhitaṁ.
7.8.2.0.11.2.2. Immersion 7.8.2.0.11.2.2. Samādhi
7.8.2.0.21.2.2.1. Sense Restraint 7.8.2.0.21.2.2.1. Indriyasaṁvara
7.8.2.1And how does a mendicant guard the sense doors? Here begins the series of practices that build on moral fundamentals to lay the groundwork for meditation. 7.8.2.1Kathañca, poṭṭhapāda, bhikkhu indriyesu guttadvāro hoti? 7.8.2.2When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. 7.8.2.2Idha, poṭṭhapāda, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. 7.8.2.3If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. It is not that one cannot see things, but that, mindful of its effect, one avoids unnecessary stimulation. | “Covetousness and bitterness” (abhijjhā domanassā) are the strong forms of desire and aversion caused by lack of restraint. 7.8.2.3Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. 7.8.2.4When they hear a sound with their ears … 7.8.2.4Sotena saddaṁ sutvā …pe… 7.8.2.5When they smell an odor with their nose … 7.8.2.5ghānena gandhaṁ ghāyitvā …pe… 7.8.2.6When they taste a flavor with their tongue … 7.8.2.6jivhāya rasaṁ sāyitvā …pe… 7.8.2.7When they feel a touch with their body … 7.8.2.7kāyena phoṭṭhabbaṁ phusitvā …pe… 7.8.2.8When they know an idea with their mind, they don’t get caught up in the features and details. 7.8.2.8manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. 7.8.2.9If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. 7.8.2.9Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. 7.8.2.10When they have this noble sense restraint, they experience an unsullied bliss inside themselves. Their happiness deepens, as they see that not only their actions but also their mind is becoming free of anything unwholesome. 7.8.2.10So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti. 7.8.2.11That’s how a mendicant guards the sense doors. 7.8.2.11Evaṁ kho, poṭṭhapāda, bhikkhu indriyesu guttadvāro hoti.
7.8.3.01.2.2.2. Mindfulness and Situational Awareness 7.8.3.01.2.2.2. Satisampajañña
7.8.3.1And how does a mendicant have mindfulness and situational awareness? Situational awareness is a psychological term popularized in the 1990s. It has to do with the perception of environmental phenomena and the comprehension of their meaning, which is very close to the sense of the Pali term sampajañña. 7.8.3.1Kathañca, poṭṭhapāda, bhikkhu satisampajaññena samannāgato hoti? 7.8.3.2It’s when a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. These acts describe the daily life of a mendicant: going into the village for alms, at which time there are many distracting sights. Then they return, eat their meal, and spend their day in meditation. 7.8.3.2Idha, poṭṭhapāda, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. 7.8.3.3That’s how a mendicant has mindfulness and situational awareness. 7.8.3.3Evaṁ kho, poṭṭhapāda, bhikkhu satisampajaññena samannāgato hoti.
7.8.4.01.2.2.3. Contentment 7.8.4.01.2.2.3. Santosa
7.8.4.1And how is a mendicant content? 7.8.4.1Kathañca, poṭṭhapāda, bhikkhu santuṭṭho hoti? 7.8.4.2It’s when a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. A Buddhist monk has three robes: a lower robe (sabong or sarong), an upper robe, and an outer cloak. 7.8.4.2Idha, poṭṭhapāda, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. 7.8.4.3They’re like a bird: wherever it flies, wings are its only burden. 7.8.4.3Seyyathāpi, poṭṭhapāda, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; 7.8.4.4In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. 7.8.4.4evameva kho, poṭṭhapāda, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. 7.8.4.5That’s how a mendicant is content. 7.8.4.5Evaṁ kho, poṭṭhapāda, bhikkhu santuṭṭho hoti.
8.1[…]8.1…pe…8.1.1.01.2.2.4. Giving Up the Hindrances 8.1.1.01.2.2.4. Nīvaraṇappahāna
8.1.1.1When they have this entire spectrum of noble ethics, this noble sense restraint, this noble mindfulness and situational awareness, and this noble contentment, These are the prerequisite conditions for embarking on deep meditation. 8.1.1.1So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, 8.1.1.2they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 8.1.1.2vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. 8.1.1.3After the meal, they return from almsround, sit down cross-legged, set their body straight, and establish mindfulness in their presence. For parimukha (“in their presence”) we find pratimukha in Sanskrit, which can mean “presence” or the reflection of the face. Late canonical Pali explains parimukha as “the tip of the nose or the reflection of the face (mukhanimitta)”. Parimukha in Sanskrit is rare, but it appears in Pāṇini 4.4.29, which the commentary illustrates with the example of a servant “in the presence” of their master (cp. SN 47.8). So it seems the sense is “before the face” or more generally “in the presence”. | To “establish mindfulness” (satiṁ upaṭṭhapetvā) is literally to “do satipaṭṭhāna”. 8.1.1.3So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
8.1.2.1Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Covetousness (abhijjha) has been curbed by sense restraint, and now is fully abandoned. 8.1.2.1So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti. 8.1.2.2Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will. Likewise ill will (byāpādapadosa), which was called domanassa in the formula for sense restraint. 8.1.2.2Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti. 8.1.2.3Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. “Mindfulness and situational awareness” has a prominent role in abandoning dullness. 8.1.2.3Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṁ parisodheti. 8.1.2.4Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Restlessness hankers for the future and is countered by contentment. Remorse digs up the past and is countered by ethical purity. 8.1.2.4Uddhaccakukkuccaṁ pahāya anuddhato viharati, ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti. 8.1.2.5Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. The meditator set out on their path after gaining faith in the Buddha. 8.1.2.5Vicikicchaṁ pahāya tiṇṇavicikiccho viharati, akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.
8.1.3.1Suppose a man who has gotten into debt were to apply himself to work, The happiness of meditation is hard to understand without practicing, so the Buddha gives a series of five similes to illustrate in terms Ajātasattu would understand. 8.1.3.1Seyyathāpi, poṭṭhapāda, puriso iṇaṁ ādāya kammante payojeyya. 8.1.3.2and his efforts proved successful. 8.1.3.2Tassa te kammantā samijjheyyuṁ. 8.1.3.3He would pay off the original loan and have enough left over to support his partner. 8.1.3.3So yāni ca porāṇāni iṇamūlāni, tāni ca byantiṁ kareyya, siyā cassa uttariṁ avasiṭṭhaṁ dārabharaṇāya. 8.1.3.4Thinking about this, 8.1.3.4Tassa evamassa: 8.1.3.5[…]8.1.3.5‘ahaṁ kho pubbe iṇaṁ ādāya kammante payojesiṁ. 8.1.3.6[…]8.1.3.6Tassa me te kammantā samijjhiṁsu. 8.1.3.7[…]8.1.3.7Sohaṁ yāni ca porāṇāni iṇamūlāni, tāni ca byantiṁ akāsiṁ, atthi ca me uttariṁ avasiṭṭhaṁ dārabharaṇāyā’ti. 8.1.3.8he’d be filled with joy and happiness. 8.1.3.8So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
8.1.4.1Suppose there was a person who was sick, suffering, gravely ill. They’d lose their appetite and get physically weak. 8.1.4.1Seyyathāpi, poṭṭhapāda, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā. 8.1.4.2But after some time they’d recover from that illness, and regain their appetite and their strength. 8.1.4.2So aparena samayena tamhā ābādhā mucceyya; bhattaṁ cassa chādeyya, siyā cassa kāye balamattā. 8.1.4.3Thinking about this, 8.1.4.3Tassa evamassa: 8.1.4.4[…]8.1.4.4‘ahaṁ kho pubbe ābādhiko ahosiṁ dukkhito bāḷhagilāno; 8.1.4.5[…]8.1.4.5bhattañca me nacchādesi, na ca me āsi kāye balamattā. 8.1.4.6[…]8.1.4.6Somhi etarahi tamhā ābādhā mutto; 8.1.4.7[…]8.1.4.7bhattañca me chādeti, atthi ca me kāye balamattā’ti. 8.1.4.8they’d be filled with joy and happiness. 8.1.4.8So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
8.1.5.1Suppose a person was imprisoned in a jail. 8.1.5.1Seyyathāpi, poṭṭhapāda, puriso bandhanāgāre baddho assa. 8.1.5.2But after some time they were released from jail, safe and sound, with no loss of wealth. 8.1.5.2So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo. 8.1.5.3Thinking about this, 8.1.5.3Tassa evamassa: 8.1.5.4[…]8.1.5.4‘ahaṁ kho pubbe bandhanāgāre baddho ahosiṁ, somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena. 8.1.5.5[…]8.1.5.5Natthi ca me kiñci bhogānaṁ vayo’ti. 8.1.5.6they’d be filled with joy and happiness. 8.1.5.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
8.1.6.1Suppose a person was a bondservant. They would not be their own master, but indentured to another, unable to go where they wish. 8.1.6.1Seyyathāpi, poṭṭhapāda, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo. 8.1.6.2But after some time they’d be freed from servitude. They would be their own master, not indentured to another, a freeman able to go where they wish. 8.1.6.2So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṅgamo. 8.1.6.3Thinking about this, 8.1.6.3Tassa evamassa: 8.1.6.4[…]8.1.6.4‘ahaṁ kho pubbe dāso ahosiṁ anattādhīno parādhīno na yenakāmaṅgamo. 8.1.6.5[…]8.1.6.5Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṅgamo’ti. 8.1.6.6they’d be filled with joy and happiness. 8.1.6.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
8.1.7.1Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat. 8.1.7.1Seyyathāpi, poṭṭhapāda, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya dubbhikkhaṁ sappaṭibhayaṁ. 8.1.7.2But after some time they crossed over the desert safely, arriving within a village, a sanctuary free of peril. 8.1.7.2So aparena samayena taṁ kantāraṁ nitthareyya sotthinā, gāmantaṁ anupāpuṇeyya khemaṁ appaṭibhayaṁ. 8.1.7.3Thinking about this, 8.1.7.3Tassa evamassa: 8.1.7.4[…]8.1.7.4‘ahaṁ kho pubbe sadhano sabhogo kantāraddhānamaggaṁ paṭipajjiṁ dubbhikkhaṁ sappaṭibhayaṁ. 8.1.7.5[…]8.1.7.5Somhi etarahi taṁ kantāraṁ nitthiṇṇo sotthinā, gāmantaṁ anuppatto khemaṁ appaṭibhayan’ti. 8.1.7.6they’d be filled with joy and happiness. 8.1.7.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
8.1.8.1In the same way, as long as these five hindrances are not given up inside themselves, a mendicant regards them thus as a debt, a disease, a prison, slavery, and a desert crossing. The five hindrances remain a pillar of meditation teaching. The root sense means to “obstruct” but also to “obscure, darken, veil”. 8.1.8.1Evameva kho, poṭṭhapāda, bhikkhu yathā iṇaṁ yathā rogaṁ yathā bandhanāgāraṁ yathā dāsabyaṁ yathā kantāraddhānamaggaṁ, evaṁ ime pañca nīvaraṇe appahīne attani samanupassati.
8.1.8.2But when these five hindrances are given up inside themselves, a mendicant regards this as freedom from debt, good health, release from prison, emancipation, and a place of sanctuary at last. Each simile illustrates not the happiness of acquisition, but of letting go. 8.1.8.2Seyyathāpi, poṭṭhapāda, yathā āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ; 8.1.8.3[…]8.1.8.3evameva kho, poṭṭhapāda, bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.
9.1Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed. 9.1tassime pañcanīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.
10.1Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. 10.1So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. 10.2The sensual perception that they had previously ceases. Progress through the jhānas is explained in terms of the refining of perceptions. 10.2Tassa yā purimā kāmasaññā, sā nirujjhati. 10.3At that time they have a subtle and true perception of the rapture and bliss born of seclusion. “Subtle and true” is sukhumasacca, a term that appears only here. 10.3Vivekajapītisukhasukhumasaccasaññā tasmiṁ samaye hoti, vivekajapītisukhasukhumasaccasaññīyeva tasmiṁ samaye hoti. 10.4That’s how, with training, certain perceptions arise and certain perceptions cease. 10.4Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. 10.5And this is that training,” said the Buddha. 10.5Ayaṁ sikkhā”ti bhagavā avoca.
11.1“Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. 11.1“Puna caparaṁ, poṭṭhapāda, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. 11.2The subtle and true perception of the rapture and bliss born of seclusion that they had previously ceases. 11.2Tassa yā purimā vivekajapītisukhasukhumasaccasaññā, sā nirujjhati. 11.3At that time they have a subtle and true perception of the rapture and bliss born of immersion. 11.3Samādhijapītisukhasukhumasaccasaññā tasmiṁ samaye hoti, samādhijapītisukhasukhumasaccasaññīyeva tasmiṁ samaye hoti. 11.4That’s how, with training, certain perceptions arise and certain perceptions cease. 11.4Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. 11.5And this is that training,” said the Buddha. 11.5Ayampi sikkhā”ti bhagavā avoca.
12.1“Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ 12.1“Puna caparaṁ, poṭṭhapāda, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati. 12.2The subtle and true perception of the rapture and bliss born of immersion that they had previously ceases. 12.2Tassa yā purimā samādhijapītisukhasukhumasaccasaññā, sā nirujjhati. 12.3At that time they have a subtle and true perception of bliss with equanimity. 12.3Upekkhāsukhasukhumasaccasaññā tasmiṁ samaye hoti, upekkhāsukhasukhumasaccasaññīyeva tasmiṁ samaye hoti. 12.4That’s how, with training, certain perceptions arise and certain perceptions cease. 12.4Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. 12.5And this is that training,” said the Buddha. 12.5Ayampi sikkhā”ti bhagavā avoca.
13.1“Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 13.1“Puna caparaṁ, poṭṭhapāda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. 13.2The subtle and true perception of bliss with equanimity that they had previously ceases. 13.2Tassa yā purimā upekkhāsukhasukhumasaccasaññā, sā nirujjhati. 13.3At that time they have a subtle and true perception of neutral feeling. 13.3Adukkhamasukhasukhumasaccasaññā tasmiṁ samaye hoti, adukkhamasukhasukhumasaccasaññīyeva tasmiṁ samaye hoti. 13.4That’s how, with training, certain perceptions arise and certain perceptions cease. 13.4Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. 13.5And this is that training,” said the Buddha. 13.5Ayampi sikkhā”ti bhagavā avoca.
14.1“Furthermore, a mendicant, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. We have encountered the “formless attainments” (arūpasamāpatti) before, where they formed a refined basis for attachment to self (DN 1:3.13.4). Here they appear as part of the gradual refinement of consciousness through the cessation of increasingly subtle perceptions. 14.1“Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. 14.2The perception of luminous form that they had previously ceases. This is the vision of light that later came to be called a “sign” (nimitta). In the first four jhānas this persists as a “subtle” (sukhuma) reflection or echo of the “substantial” (olārika) material basis of meditation, such as the breath or the parts of the body. Even though it is a purely mental phenomenon, it is still “form” (rūpa) since it has physical properties like light or extension. 14.2Tassa yā purimā rūpasaññā, sā nirujjhati. 14.3At that time they have a subtle and true perception of the dimension of infinite space. The “light” (obhāsa) of jhāna grows from “limited” (paritta) to “limitless” (appamāṇa, MN 128:29.1). Then the perception of even this limitless light vanishes, leaving only infinite space. 14.3Ākāsānañcāyatanasukhumasaccasaññā tasmiṁ samaye hoti, ākāsānañcāyatanasukhumasaccasaññīyeva tasmiṁ samaye hoti. 14.4That’s how, with training, certain perceptions arise and certain perceptions cease. 14.4Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. 14.5And this is that training,” said the Buddha. 14.5Ayampi sikkhā”ti bhagavā avoca.
15.1“Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. Perception of infinite space fades away leaving only the infinite consciousness that is aware. 15.1“Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. 15.2The subtle and true perception of the dimension of infinite space that they had previously ceases. 15.2Tassa yā purimā ākāsānañcāyatanasukhumasaccasaññā, sā nirujjhati. 15.3At that time they have a subtle and true perception of the dimension of infinite consciousness. 15.3Viññāṇañcāyatanasukhumasaccasaññā tasmiṁ samaye hoti, viññāṇañcāyatanasukhumasaccasaññīyeva tasmiṁ samaye hoti. 15.4That’s how, with training, certain perceptions arise and certain perceptions cease. 15.4Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. 15.5And this is that training,” said the Buddha. 15.5Ayampi sikkhā”ti bhagavā avoca.
16.1“Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. The meditator is no longer even aware of infinite consciousness, but of the even vaster nothingness. 16.1“Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. 16.2The subtle and true perception of the dimension of infinite consciousness that they had previously ceases. 16.2Tassa yā purimā viññāṇañcāyatanasukhumasaccasaññā, sā nirujjhati. 16.3At that time they have a subtle and true perception of the dimension of nothingness. 16.3Ākiñcaññāyatanasukhumasaccasaññā tasmiṁ samaye hoti, ākiñcaññāyatanasukhumasaccasaññīyeva tasmiṁ samaye hoti. 16.4That’s how, with training, certain perceptions arise and certain perceptions cease. The last of the four formless attainments is the dimension of neither perception nor non-perception. Since this, by definition, lies beyond the scope of perception, it is not included here. 16.4Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. 16.5And this is that training,” said the Buddha. 16.5Ayampi sikkhā”ti bhagavā avoca.
17.1“Poṭṭhapāda, from the time a mendicant here takes charge of their own perception, they proceed from one stage to the next, progressively reaching the peak of perception. For sakasaññī (“takes charge of their own perception”), see Bu Pj 2:6.2.2. One relevant factor in determining whether an object has been stolen is if the accused “perceives it as their own”. Here it means that the meditator understands that they can evolve their own perceptions through meditation. 17.1“Yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṁ phusati. 17.2Standing on the peak of perception they think, 17.2Tassa saññagge ṭhitassa evaṁ hoti: 17.3‘Intentionality is bad for me, it’s better to be free of it. 17.3‘cetayamānassa me pāpiyo, acetayamānassa me seyyo. 17.4For if I were to intend and choose, these perceptions would cease in me, and other coarser perceptions would arise. “Intend and choose” is ceteyyaṁ abhisaṅkhareyyaṁ (1st singular optative). These synonyms are used in the sense of a subtle sense of will or intentionality that underlies such attainments (MN 52:14.3) and which must be let go lest they generate rebirth (MN 140:22.10). 17.4Ahañceva kho pana ceteyyaṁ, abhisaṅkhareyyaṁ, imā ca me saññā nirujjheyyuṁ, aññā ca oḷārikā saññā uppajjeyyuṁ; 17.5Why don’t I neither make a choice nor form an intention?’ 17.5yannūnāhaṁ na ceva ceteyyaṁ na ca abhisaṅkhareyyan’ti. 17.6They neither make a choice nor form an intention. 17.6So na ceva ceteti, na ca abhisaṅkharoti. 17.7Those perceptions cease in them, and other coarser perceptions don’t arise. 17.7Tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti. 17.8They touch cessation. 17.8So nirodhaṁ phusati. 17.9And that, Poṭṭhapāda, is how the progressive cessation of perception is attained with awareness. Compare with “progressive cessation” (AN 9.31), “progressive tranquilizing of conditions” (SN 36.15), “progressive meditations” (AN 9.32), etc. | “Awareness” is sampajāna, which we have encountered previously as “situational awareness” in daily activities, or as the “awareness” in the third jhāna. Here it refers to a reflective capacity to understand the nature of deep meditation in terms of causality. The term was adopted by Patañjalī, who defined saṁprajñātasamādhi in a way that is clearly drawn from the Buddhist definition of jhāna. It is attained with vitakka, vicāra, ānanda (“bliss”), and āsmitā. According to the commentary, this last term is “experience of the one self”, ekātmikā saṁvid) and so is probably adapted from the Buddhist factor of ekaggatā. (Yogasūtra 1.17). 17.9Evaṁ kho, poṭṭhapāda, anupubbābhisaññānirodhasampajānasamāpatti hoti.
18.1What do you think, Poṭṭhapāda? 18.1Taṁ kiṁ maññasi, poṭṭhapāda, 18.2Have you ever heard of this before?” 18.2api nu te ito pubbe evarūpā anupubbābhisaññānirodhasampajānasamāpatti sutapubbā”ti?
18.3“No, sir. Taking the kernel of Yājñavalkya’s theory of the cessation of limited perception, the Buddha has expanded it in psychological and practical detail, while leaving out the metaphysical assumption of the Self. 18.3“No hetaṁ, bhante. 18.4This is how I understand what the Buddha said: Poṭṭhapāda shows the Buddha that he has been paying attention. Notice how it is culturally assumed that it is possible to retain and repeat the exact content of the teaching. 18.4Evaṁ kho ahaṁ, bhante, bhagavato bhāsitaṁ ājānāmi: 18.5‘From the time a mendicant here takes charge of their own perception, they proceed from one stage to the next, progressively reaching the peak of perception. 18.5‘yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṁ phusati, 18.6Standing on the peak of perception they think, 18.6tassa saññagge ṭhitassa evaṁ hoti: 18.7“Intentionality is bad for me, it’s better to be free of it. 18.7“cetayamānassa me pāpiyo, acetayamānassa me seyyo. 18.8For if I were to intend and choose, these perceptions would cease in me, and other coarser perceptions would arise. 18.8Ahañceva kho pana ceteyyaṁ abhisaṅkhareyyaṁ, imā ca me saññā nirujjheyyuṁ, aññā ca oḷārikā saññā uppajjeyyuṁ; 18.9Why don’t I neither make a choice nor form an intention?” 18.9yannūnāhaṁ na ceva ceteyyaṁ, na ca abhisaṅkhareyyan”ti. 18.10Those perceptions cease in them, and other coarser perceptions don’t arise. 18.10So na ceva ceteti, na cābhisaṅkharoti, tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti. 18.11They touch cessation. 18.11So nirodhaṁ phusati. 18.12And that is how the progressive cessation of perception is attained with awareness.’” 18.12Evaṁ kho, poṭṭhapāda, anupubbābhisaññānirodhasampajānasamāpatti hotī’”ti.
18.13“That’s right, Poṭṭhapāda.” 18.13“Evaṁ, poṭṭhapādā”ti.
19.1“Does the Buddha describe just one peak of perception, or many?” 19.1“Ekaññeva nu kho, bhante, bhagavā saññaggaṁ paññapeti, udāhu puthūpi saññagge paññapetī”ti?
19.2“I describe the peak of perception as both one and many.” 19.2“Ekampi kho ahaṁ, poṭṭhapāda, saññaggaṁ paññapemi, puthūpi saññagge paññapemī”ti.
19.3“But sir, how do you describe it as one peak and as many?” 19.3“Yathā kathaṁ pana, bhante, bhagavā ekampi saññaggaṁ paññapeti, puthūpi saññagge paññapetī”ti?
19.4“I describe the peak of perception according to the specific manner in which one touches cessation. The meaning of this is not clear to me. It might mean that insight can be developed based on any of the stages of meditation, so for that person their peak of perception is different to another’s. The commentary says that it refers to different meditation subjects, or simply to different occasions of meditation. 19.4“Yathā yathā kho, poṭṭhapāda, nirodhaṁ phusati tathā tathāhaṁ saññaggaṁ paññapemi. 19.5That’s how I describe the peak of perception as both one and many.” 19.5Evaṁ kho ahaṁ, poṭṭhapāda, ekampi saññaggaṁ paññapemi, puthūpi saññagge paññapemī”ti.
20.1“But sir, does perception arise first and knowledge afterwards? Or does knowledge arise first and perception afterwards? Or do they both arise at the same time?” Poṭṭhapāda’s distinction between “perception” (saññā) and “knowledge” (ñāṇa) echoes Yājñavalkya’s distinction between “perception” (saṁjā) and “consciousness” (vijñāna, or in the repeated passage at 4.5.13, prajñāna). 20.1“Saññā nu kho, bhante, paṭhamaṁ uppajjati, pacchā ñāṇaṁ, udāhu ñāṇaṁ paṭhamaṁ uppajjati, pacchā saññā, udāhu saññā ca ñāṇañca apubbaṁ acarimaṁ uppajjantī”ti?
20.2“Perception arises first and knowledge afterwards. The arising of perception leads to the arising of knowledge. Perception has been described in terms of the progress through more refined meditations (samādhi). Only then does the “knowledge” (ñāṇa) of insight arise. 20.2“Saññā kho, poṭṭhapāda, paṭhamaṁ uppajjati, pacchā ñāṇaṁ, saññuppādā ca pana ñāṇuppādo hoti. 20.3They understand, 20.3So evaṁ pajānāti: 20.4‘My knowledge arose from a specific condition.’ The term “specific condition” (idappaccayā) is well known from dependent origination (eg. SN 12.20:2.3), where it applies to the general situation of ongoing existence in transmigration. When developing insight, a meditator takes their own meditation experience as their primary locus. This is then generalized to an understanding of the nature of conscious existence. 20.4‘idappaccayā kira me ñāṇaṁ udapādī’ti. 20.5That is a way to understand how 20.5Iminā kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ—20.6perception arises first and knowledge afterwards; that the arising of perception leads to the arising of knowledge.” 20.6yathā saññā paṭhamaṁ uppajjati, pacchā ñāṇaṁ, saññuppādā ca pana ñāṇuppādo hotī”ti.
21.01.3. Perception and the Self 21.01.3. Saññāattakathā
21.1“Sir, is perception a person’s self, or are perception and self different things?” This draws from the initial presentation of different theories of the person and perception (DN 9:6.4). 21.1“Saññā nu kho, bhante, purisassa attā, udāhu aññā saññā añño attā”ti?
21.2“But Poṭṭhapāda, do you believe in a self?” “Believe” is paccesi, literally “fall back on”. It implies that an idea is something one relies on or takes as fundamental. The Buddha wants to know where Poṭṭhapāda stands before exploring this topic. 21.2“Kaṁ pana tvaṁ, poṭṭhapāda, attānaṁ paccesī”ti?
21.3“I believe in a solid self, sir, which is formed, made up of the four principal states, and consumes edible food.” Despite his previous questions about perception and the self, Poṭṭhapāda takes his stand on a purely materialist view, identifying the “self” with the organic “substantial” body. 21.3“Oḷārikaṁ kho ahaṁ, bhante, attānaṁ paccemi rūpiṁ cātumahābhūtikaṁ kabaḷīkārāhārabhakkhan”ti.
21.4“Suppose there were such a solid self, Poṭṭhapāda. In that case, perception would be one thing, the self another. Again, the Buddha does not rush to tell Poṭṭhapāda he is right or wrong, but rather draws out the implications of his statement. 21.4“Oḷāriko ca hi te, poṭṭhapāda, attā abhavissa rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho. Evaṁ santaṁ kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā. 21.5Here is another way to understand how perception and self are different things. 21.5Tadamināpetaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā. 21.6So long as that solid self remains, still some perceptions arise in a person and others cease. Here tiṭṭhateva is not “leaving aside”, but “remains”. Compare the similar construction at MN 107:13.1. 21.6Tiṭṭhateva sāyaṁ, poṭṭhapāda, oḷāriko attā rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti. 21.7That is a way to understand how perception and self are different things.” 21.7Iminā kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā”ti.
22.1“Sir, I believe in a mind-made self which is whole in its major and minor limbs, not deficient in any faculty.” This is the “subtle” (sukhuma) body, corresponding with the form experienced in the four jhānas. All manuscripts appear to be missing the expected rūpī in this passage, but it occurs in the corresponding passage on “reincarnation” below. 22.1“Manomayaṁ kho ahaṁ, bhante, attānaṁ paccemi sabbaṅgapaccaṅgiṁ ahīnindriyan”ti.
22.2“Suppose there were such a mind-made self, Poṭṭhapāda. In that case, perception would be one thing, the self another. 22.2“Manomayo ca hi te, poṭṭhapāda, attā abhavissa sabbaṅgapaccaṅgī ahīnindriyo, evaṁ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā. 22.3Here is another way to understand how perception and self are different things. 22.3Tadamināpetaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā. 22.4So long as that mind-made self remains, still some perceptions arise in a person and others cease. 22.4Tiṭṭhateva sāyaṁ, poṭṭhapāda, manomayo attā sabbaṅgapaccaṅgī ahīnindriyo, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti. 22.5That too is a way to understand how perception and self are different things.” 22.5Imināpi kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā”ti.
23.1“Sir, I believe in a formless self which is made of perception.” This identifies the self as that which is experienced in the formless attainments. Poṭṭhapāda is simply cycling through possible self theories without really thinking through the implications. 23.1“Arūpiṁ kho ahaṁ, bhante, attānaṁ paccemi saññāmayan”ti.
23.2“Suppose there were such a formless self, Poṭṭhapāda. In that case, perception would be one thing, the self another. 23.2“Arūpī ca hi te, poṭṭhapāda, attā abhavissa saññāmayo, evaṁ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā. 23.3Here is another way to understand how perception and self are different things. 23.3Tadamināpetaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā. 23.4So long as that formless self remains, still some perceptions arise in a person and others cease. 23.4Tiṭṭhateva sāyaṁ, poṭṭhapāda, arūpī attā saññāmayo, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti. 23.5That too is a way to understand how perception and self are different things.” 23.5Imināpi kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā”ti.
24.1“But, sir, am I able to know whether Poṭṭhapāda can only attest a belief in various theories and still does not know how to assess them for himself. 24.1“Sakkā panetaṁ, bhante, mayā ñātuṁ: 24.2perception is a person’s self, or whether perception and self are different things?” 24.2‘saññā purisassa attā’ti vā ‘aññāva saññā añño attā’ti vā”ti?
24.3“It’s hard for you to understand this, since you have a different view, creed, and belief, unless you dedicate yourself to practice with the guidance of tradition.” The text shifts from añña “other” (eg. aññadiṭṭhikena) to aññatra (aññatr’āyogena), which normally means “apart from”. Most authorities follow the commentary in taking aññatra here in the sense of “other”. However I think the change of sense is deliberate; the Buddha is not discouraging them, merely informing them what it will take. 24.3“Dujjānaṁ kho etaṁ, poṭṭhapāda, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena: 24.4[…]24.4‘saññā purisassa attā’ti vā, ‘aññāva saññā añño attāti’ vā”ti.
25.1“Well, if that’s the case, sir, 25.1“Sacetaṁ, bhante, mayā dujjānaṁ aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena: 25.2[…]25.2‘saññā purisassa attā’ti vā, ‘aññāva saññā añño attā’ti vā; 25.3then what do you make of this: ‘The cosmos is eternal. This is the only truth, anything else is futile’?” This is the famous list of ten “undeclared points”, which are found throughout the suttas (eg. MN 25:10.21, MN 63:2.3, MN 72:3.1, and the whole of SN 44). They seem to have functioned as a kind of checklist by which philosophers could be evaluated and classified. | The word loka occurs in a number of senses, but here it refers to the entire “cosmos” of countless worlds. 25.3kiṁ pana, bhante, ‘sassato loko, idameva saccaṁ moghamaññan’”ti?
25.4“This has not been declared by me, Poṭṭhapāda.” 25.4“Abyākataṁ kho etaṁ, poṭṭhapāda, mayā: 25.5[…]25.5‘sassato loko, idameva saccaṁ moghamaññan’”ti.
26.1“Then what do you make of this: ‘The cosmos is not eternal. This is the only truth, anything else is futile’?” 26.1“Kiṁ pana, bhante, ‘asassato loko, idameva saccaṁ moghamaññan’”ti?
26.2“This too has not been declared by me.” 26.2“Etampi kho, poṭṭhapāda, mayā abyākataṁ: 26.3[…]26.3‘asassato loko, idameva saccaṁ moghamaññan’”ti.
27.1“Then what do you make of this: ‘The cosmos is finite …’ … 27.1“Kiṁ pana, bhante, ‘antavā loko …pe… 27.2‘The cosmos is infinite …’ … 27.2‘anantavā loko … 27.3‘The soul and the body are one and the same …’ … 27.3‘taṁ jīvaṁ taṁ sarīraṁ … 27.4‘The soul is one thing, the body another …’ … 27.4‘aññaṁ jīvaṁ aññaṁ sarīraṁ … 27.5‘A realized one still exists after death …’ … 27.5‘hoti tathāgato paraṁ maraṇā … 27.6‘A realized one no longer exists after death …’ … 27.6‘na hoti tathāgato paraṁ maraṇā … 27.7‘A realized one both still exists and no longer exists after death …’ … 27.7‘hoti ca na ca hoti tathāgato paraṁ maraṇā … 27.8‘A Realized One neither still exists nor no longer exists after death. This is the only truth, anything else is futile’?” 27.8‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti?
27.9“This too has not been declared by me.” 27.9“Etampi kho, poṭṭhapāda, mayā abyākataṁ: 27.10[…]27.10‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti.
28.1“Why haven’t these things been declared by the Buddha?” 28.1“Kasmā panetaṁ, bhante, bhagavatā abyākatan”ti?
28.2“Because they’re not beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. 28.2“Na hetaṁ, poṭṭhapāda, atthasaṁhitaṁ na dhammasaṁhitaṁ nādibrahmacariyakaṁ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, 28.3That’s why I haven’t declared them.” 28.3tasmā etaṁ mayā abyākatan”ti.
29.1“Then what has been declared by the Buddha?” 29.1“Kiṁ pana, bhante, bhagavatā byākatan”ti?
29.2“I have declared this: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.” 29.2“Idaṁ dukkhanti kho, poṭṭhapāda, mayā byākataṁ. Ayaṁ dukkhasamudayoti kho, poṭṭhapāda, mayā byākataṁ. Ayaṁ dukkhanirodhoti kho, poṭṭhapāda, mayā byākataṁ. Ayaṁ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā byākatan”ti.
30.1“Why have these things been declared by the Buddha?” 30.1“Kasmā panetaṁ, bhante, bhagavatā byākatan”ti?
30.2“Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. 30.2“Etañhi, poṭṭhapāda, atthasaṁhitaṁ, etaṁ dhammasaṁhitaṁ, etaṁ ādibrahmacariyakaṁ, etaṁ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati; 30.3That’s why I have declared them.” 30.3tasmā etaṁ mayā byākatan”ti.
30.4“That’s so true, Blessed One! That’s so true, Holy One! 30.4“Evametaṁ, bhagavā, evametaṁ, sugata. 30.5Please, sir, go at your convenience.” 30.5Yassadāni, bhante, bhagavā kālaṁ maññatī”ti. 30.6Then the Buddha got up from his seat and left. 30.6Atha kho bhagavā uṭṭhāyāsanā pakkāmi.
31.1Soon after the Buddha left, those wanderers beset Poṭṭhapāda on all sides with sneering and jeering. This phrase recurs at SN 21.9:1.4 and AN 3.64:11.1, with some variant readings. 31.1Atha kho te paribbājakā acirapakkantassa bhagavato poṭṭhapādaṁ paribbājakaṁ samantato vācā sannitodakena sañjhabbharimakaṁsu: 31.2“No matter what the ascetic Gotama says, Poṭṭhapāda agrees with him: 31.2“evameva panāyaṁ bhavaṁ poṭṭhapādo yaññadeva samaṇo gotamo bhāsati, taṁ tadevassa abbhanumodati: 31.3‘That’s so true, Blessed One! That’s so true, Holy One!’ 31.3‘evametaṁ, bhagavā, evametaṁ, sugatā’ti. 31.4We understand that the ascetic Gotama didn’t give any categorical teaching at all regarding whether the cosmos is eternal and so on.” 31.4Na kho pana mayaṁ kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāma: 31.5[…]31.5‘sassato loko’ti vā, ‘asassato loko’ti vā, ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ‘taṁ jīvaṁ taṁ sarīran’ti vā, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā, ‘hoti tathāgato paraṁ maraṇā’ti vā, ‘na hoti tathāgato paraṁ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā”ti.
31.6When they said this, Poṭṭhapāda said to them, 31.6Evaṁ vutte, poṭṭhapādo paribbājako te paribbājake etadavoca: 31.7“I too understand that the ascetic Gotama didn’t give any categorical teaching at all regarding whether the cosmos is eternal and so on. 31.7“ahampi kho, bho, na kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāmi: 31.8[…]31.8‘sassato loko’ti vā, ‘asassato loko’ti vā …pe… 31.9[…]31.9‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā; 31.10Nevertheless, the practice that he describes is true, real, and accurate. It is the regularity of natural principles, the surety of natural principles. 31.10api ca samaṇo gotamo bhūtaṁ tacchaṁ tathaṁ paṭipadaṁ paññapeti dhammaṭṭhitataṁ dhammaniyāmataṁ. 31.11So how on earth could a sensible person such as I not agree that what was well spoken by the ascetic Gotama was in fact well spoken?” 31.11Bhūtaṁ kho pana tacchaṁ tathaṁ paṭipadaṁ paññapentassa dhammaṭṭhitataṁ dhammaniyāmataṁ, kathañhi nāma mādiso viññū samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodeyyā”ti?
32.02. On Citta Hatthisāriputta 32.02. Cittahatthisāriputtapoṭṭhapādavatthu
32.1Then after two or three days had passed, Citta Hatthisāriputta and Poṭṭhapāda went to see the Buddha. Citta Hatthisāriputta bowed and sat down to one side. The commentary says Citta was the son of an elephant trainer. Here he shows greater respect to the Buddha than does Poṭṭhapāda. 32.1Atha kho dvīhatīhassa accayena citto ca hatthisāriputto poṭṭhapādo ca paribbājako yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā citto hatthisāriputto bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. 32.2But the wanderer Poṭṭhapāda exchanged greetings with the Buddha, and when the greetings and polite conversation were over, he sat down to one side. 32.2Poṭṭhapādo pana paribbājako bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. 32.3Poṭṭhapāda told the Buddha what had happened after he left. The Buddha said: 32.3Ekamantaṁ nisinno kho poṭṭhapādo paribbājako bhagavantaṁ etadavoca: 32.4[…]32.4“tadā maṁ, bhante, te paribbājakā acirapakkantassa bhagavato samantato vācāsannitodakena sañjhabbharimakaṁsu: 32.5[…]32.5‘evameva panāyaṁ bhavaṁ poṭṭhapādo yaññadeva samaṇo gotamo bhāsati, taṁ tadevassa abbhanumodati: 32.6[…]32.6“evametaṁ, bhagavā, evametaṁ, sugatā”ti. 32.7[…]32.7Na kho pana mayaṁ kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāma: 32.8[…]32.8“sassato loko”ti vā, “asassato loko”ti vā, “antavā loko”ti vā, “anantavā loko”ti vā, “taṁ jīvaṁ taṁ sarīran”ti vā, “aññaṁ jīvaṁ aññaṁ sarīran”ti vā, “hoti tathāgato paraṁ maraṇā”ti vā, “na hoti tathāgato paraṁ maraṇā”ti vā, “hoti ca na ca hoti tathāgato paraṁ maraṇā”ti vā, “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti. 32.9[…]32.9Evaṁ vuttāhaṁ, bhante, te paribbājake etadavocaṁ: 32.10[…]32.10‘ahampi kho, bho, na kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāmi: 32.11[…]32.11“sassato loko”ti vā, “asassato loko”ti vā …pe… 32.12[…]32.12“neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā; 32.13[…]32.13api ca samaṇo gotamo bhūtaṁ tacchaṁ tathaṁ paṭipadaṁ paññapeti dhammaṭṭhitataṁ dhammaniyāmataṁ. 32.14[…]32.14Bhūtaṁ kho pana tacchaṁ tathaṁ paṭipadaṁ paññapentassa dhammaṭṭhitataṁ dhammaniyāmataṁ, kathañhi nāma mādiso viññū samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodeyyā’”ti?
33.1“All those wanderers, Poṭṭhapāda, are blind and sightless. 33.1“Sabbeva kho ete, poṭṭhapāda, paribbājakā andhā acakkhukā; 33.2You are the only one whose eyes are clear. 33.2tvaṁyeva nesaṁ eko cakkhumā. 33.3For I have taught and pointed out teachings that are categorical This point seems to be lost on a number of modern commentators, who infer from passages such as the ten undeclared points that the Buddha refused to make any definitive declarations at all. The Buddha, rather, was a vibhajjavādin (MN 99:4.4, AN 10.94:4.7), “one who speaks after analysis”. 33.3Ekaṁsikāpi hi kho, poṭṭhapāda, mayā dhammā desitā paññattā; 33.4and also teachings that are not categorical. 33.4anekaṁsikāpi hi kho, poṭṭhapāda, mayā dhammā desitā paññattā.
33.5And what teachings have I taught and pointed out as not categorical? 33.5Katame ca te, poṭṭhapāda, mayā anekaṁsikā dhammā desitā paññattā? 33.6‘The cosmos is eternal’ … 33.6‘Sassato loko’ti kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto; 33.7‘The cosmos is not eternal’ … 33.7‘asassato loko’ti kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto; 33.8‘The cosmos is finite’ … 33.8‘antavā loko’ti kho, poṭṭhapāda …pe… 33.9‘The cosmos is infinite’ … 33.9‘anantavā loko’ti kho, poṭṭhapāda … 33.10‘The soul is the same thing as the body’ … 33.10‘taṁ jīvaṁ taṁ sarīran’ti kho, poṭṭhapāda … 33.11‘The soul is one thing, the body another’ … 33.11‘aññaṁ jīvaṁ aññaṁ sarīran’ti kho, poṭṭhapāda … 33.12‘A realized one still exists after death’ … 33.12‘hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda … 33.13‘A realized one no longer exists after death’ … 33.13na hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda … 33.14‘A realized one both still exists and no longer exists after death’ … 33.14‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda … 33.15‘A realized one neither still exists nor no longer exists after death.’ 33.15‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto.
33.16And why have I taught and pointed out such teachings as not categorical? 33.16Kasmā ca te, poṭṭhapāda, mayā anekaṁsikā dhammā desitā paññattā? 33.17Because those things aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. 33.17Na hete, poṭṭhapāda, atthasaṁhitā na dhammasaṁhitā na ādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti. 33.18That’s why I have taught and pointed out such teachings as not categorical. 33.18Tasmā te mayā anekaṁsikā dhammā desitā paññattā.
33.19.02.1. Teachings That Are Categorical 33.19.02.1. Ekaṁsikadhammā
33.20And what teachings have I taught and pointed out as categorical? 33.20Katame ca te, poṭṭhapāda, mayā ekaṁsikā dhammā desitā paññattā? 33.21‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. 33.21Idaṁ dukkhanti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto. 33.22[…]33.22Ayaṁ dukkhasamudayoti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto. 33.23[…]33.23Ayaṁ dukkhanirodhoti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto. 33.24[…]33.24Ayaṁ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto.
33.25And why have I taught and pointed out such teachings as categorical? 33.25Kasmā ca te, poṭṭhapāda, mayā ekaṁsikā dhammā desitā paññattā? 33.26Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. 33.26Ete hi, poṭṭhapāda, atthasaṁhitā, ete dhammasaṁhitā, ete ādibrahmacariyakā ete nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti. 33.27That’s why I have taught and pointed out such teachings as categorical. 33.27Tasmā te mayā ekaṁsikā dhammā desitā paññattā.
34.1There are some ascetics and brahmins who have this doctrine and view: 34.1Santi, poṭṭhapāda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: 34.2‘The self is perfectly happy and free of disease after death.’ See DN 1:2.38.2. 34.2‘ekantasukhī attā hoti arogo paraṁ maraṇā’ti. 34.3I go up to them and say, 34.3Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: 34.4‘Is it really true that this is the venerables’ view?’ The Buddha does not rely on rumor; he begins by checking his facts with those concerned. Not only does this affirm his commitment to truth, it shows respect and establishes a common ground from which the argument proceeds. 34.4‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino: 34.5[…]34.5“ekantasukhī attā hoti arogo paraṁ maraṇā”’ti? 34.6And they answer, ‘Yes’. 34.6Te ce me evaṁ puṭṭhā ‘āmā’ti paṭijānanti. 34.7I say to them, 34.7Tyāhaṁ evaṁ vadāmi: 34.8‘But do you meditate knowing and seeing a perfectly happy world?’ The verb viharati means “dwell”, and functions as an auxiliary verb implying duration. In spiritual contexts it often means “a period or state of meditation”. This first question is asking whether they see such a state in a regular meditation practice. 34.8‘api pana tumhe āyasmanto ekantasukhaṁ lokaṁ jānaṁ passaṁ viharathā’ti? 34.9Asked this, they say, ‘No.’ 34.9Iti puṭṭhā ‘no’ti vadanti.
34.10I say to them, 34.10Tyāhaṁ evaṁ vadāmi: 34.11‘But have you perceived a perfectly happy self for a single day or night, or even half a day or night?’ Perhaps they might not be able to develop a meditation for seeing that self, but at some point they may have had some sort of perception or vision or insight. 34.11‘api pana tumhe āyasmanto ekaṁ vā rattiṁ ekaṁ vā divasaṁ upaḍḍhaṁ vā rattiṁ upaḍḍhaṁ vā divasaṁ ekantasukhiṁ attānaṁ sañjānāthā’ti? 34.12Asked this, they say, ‘No.’ 34.12Iti puṭṭhā ‘no’ti vadanti.
34.13I say to them, 34.13Tyāhaṁ evaṁ vadāmi: 34.14‘But do you know 34.14‘api pana tumhe āyasmanto jānātha: 34.15a path and a practice to realize a perfectly happy world?’ Since they have no experience, they might at least have an idea how to reach that experience. 34.15“ayaṁ maggo ayaṁ paṭipadā ekantasukhassa lokassa sacchikiriyāyā”’ti? 34.16Asked this, they say, ‘No.’ 34.16Iti puṭṭhā ‘no’ti vadanti.
34.17I say to them, 34.17Tyāhaṁ evaṁ vadāmi: 34.18‘But have you ever heard the voice of the deities reborn in a perfectly happy world saying, 34.18‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṁ lokaṁ upapannā, tāsaṁ bhāsamānānaṁ saddaṁ suṇātha: 34.19“Practice well, good fellows, practice directly so as to realize a perfectly happy world. They haven’t even heard a report about it. 34.19“suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya; 34.20For this is how we practiced, and we were reborn in a perfectly happy world”?’ 34.20mayampi hi, mārisā, evaṁpaṭipannā ekantasukhaṁ lokaṁ upapannā”’ti? 34.21Asked this, they say, ‘No.’ 34.21Iti puṭṭhā ‘no’ti vadanti.
34.22What do you think, Poṭṭhapāda? 34.22Taṁ kiṁ maññasi, poṭṭhapāda, 34.23This being so, doesn’t what they say turn out to have no demonstrable basis?” “No demonstrable basis” renders appāṭihīrakataṁ. The Vedic pratiharate means “to yearn for, to welcome, to delight in”, from which pāṭihāriya means “that which should be delighted in, an amusement, an entertainment, an attraction”. In early Pali, the primary sense is something demonstrated or displayed that is convincing or inspiring. In later Pali this narrows to “miracle”. 34.23nanu evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
34.24“Clearly that’s the case, sir.” 34.24“Addhā kho, bhante, evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
35.1“Suppose, Poṭṭhapāda, a man were to say: 35.1“Seyyathāpi, poṭṭhapāda, puriso evaṁ vadeyya: 35.2‘Whoever the finest lady in the land is, it is her that I want, her that I desire!’ Janapadakalyāṇī is typically rendered as “the most beautiful lady in the land”. At SN 47.20:2.2 we learn that she is a dazzling singer and dancer. And while she was famed for her beauty (Ud 3.2:9.1), the word kalyāṇa normally means “(morally) good, fine, lovely” and does not refer solely to her appearance. 35.2‘ahaṁ yā imasmiṁ janapade janapadakalyāṇī, taṁ icchāmi taṁ kāmemī’ti. 35.3They’d say to him, 35.3Tamenaṁ evaṁ vadeyyuṁ: 35.4‘My friend, that finest lady in the land who you desire—do you know whether she’s an aristocrat, a brahmin, a peasant, or a menial?’ 35.4‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti? 35.5Asked this, he’d say, ‘No.’ 35.5Iti puṭṭho ‘no’ti vadeyya. 35.6They’d say to him, 35.6Tamenaṁ evaṁ vadeyyuṁ: 35.7‘My friend, that finest lady in the land who you desire—do you know her name or clan? Whether she’s tall or short or medium? Whether her skin is black, brown, or dingy? What village, town, or city she comes from?’ The same color “dingy”—mud-green—is used of Gotama when his skin was ruined by austerities. It might seem an odd color for a beautiful woman, but then “men’s tastes vary” (SN 4.25:5.2). 35.7‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ evaṁnāmā evaṅgottāti vā, dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti, amukasmiṁ gāme vā nigame vā nagare vā’ti? 35.8Asked this, he’d say, ‘No.’ 35.8Iti puṭṭho ‘no’ti vadeyya. 35.9They’d say to him, 35.9Tamenaṁ evaṁ vadeyyuṁ: 35.10‘My friend, do you desire someone who you’ve never even known or seen?’ 35.10‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, taṁ tvaṁ icchasi kāmesī’ti? 35.11Asked this, he’d say, ‘Yes.’ 35.11Iti puṭṭho ‘āmā’ti vadeyya.
35.12What do you think, Poṭṭhapāda? 35.12Taṁ kiṁ maññasi, poṭṭhapāda, 35.13This being so, doesn’t that man’s statement turn out to have no demonstrable basis?” 35.13nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
35.14“Clearly that’s the case, sir.” 35.14“Addhā kho, bhante, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
36.1“In the same way, the ascetics and brahmins who have that doctrine and view … 36.1“Evameva kho, poṭṭhapāda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: 36.2[…]36.2‘ekantasukhī attā hoti arogo paraṁ maraṇā’ti. 36.3[…]36.3Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: 36.4[…]36.4‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino: 36.5[…]36.5“ekantasukhī attā hoti arogo paraṁ maraṇā”’ti? 36.6[…]36.6Te ce me evaṁ puṭṭhā ‘āmā’ti paṭijānanti. 36.7[…]36.7Tyāhaṁ evaṁ vadāmi: 36.8[…]36.8‘api pana tumhe āyasmanto ekantasukhaṁ lokaṁ jānaṁ passaṁ viharathā’ti? 36.9[…]36.9Iti puṭṭhā ‘no’ti vadanti.
36.10[…]36.10Tyāhaṁ evaṁ vadāmi: 36.11[…]36.11‘api pana tumhe āyasmanto ekaṁ vā rattiṁ ekaṁ vā divasaṁ upaḍḍhaṁ vā rattiṁ upaḍḍhaṁ vā divasaṁ ekantasukhiṁ attānaṁ sañjānāthā’ti? 36.12[…]36.12Iti puṭṭhā ‘no’ti vadanti.
36.13[…]36.13Tyāhaṁ evaṁ vadāmi: 36.14[…]36.14‘api pana tumhe āyasmanto jānātha: 36.15[…]36.15“ayaṁ maggo ayaṁ paṭipadā ekantasukhassa lokassa sacchikiriyāyā”’ti? 36.16[…]36.16Iti puṭṭhā ‘no’ti vadanti.
36.17[…]36.17Tyāhaṁ evaṁ vadāmi: 36.18[…]36.18‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṁ lokaṁ upapannā, tāsaṁ bhāsamānānaṁ saddaṁ suṇātha: 36.19[…]36.19“suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya; 36.20[…]36.20mayampi hi, mārisā, evaṁpaṭipannā ekantasukhaṁ lokaṁ upapannā”’ti? 36.21[…]36.21Iti puṭṭhā ‘no’ti vadanti.
36.22Doesn’t what they say turn out to have no demonstrable basis?” 36.22Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
36.23“Clearly that’s the case, sir.” 36.23“Addhā kho, bhante, evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
37.1“Suppose a man was to build a ladder at the crossroads for climbing up to a stilt longhouse. Nisseni only occurs elsewhere in Bu Ss 6:2.3.6 and Bu Ss 7:2.67, where it is something carried, i.e. a ladder rather than a flight of stairs. 37.1“Seyyathāpi, poṭṭhapāda, puriso cātumahāpathe nisseṇiṁ kareyya pāsādassa ārohaṇāya. 37.2They’d say to him, 37.2Tamenaṁ evaṁ vadeyyuṁ: 37.3‘Worthy man, that stilt longhouse that you’re building a ladder for—do you know whether it’s to the north, south, east, or west? Or whether it’s tall or short or medium?’ 37.3‘ambho purisa, yassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosi, jānāsi taṁ pāsādaṁ puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti? 37.4Asked this, he’d say, ‘No.’ 37.4Iti puṭṭho ‘no’ti vadeyya. 37.5They’d say to him, 37.5Tamenaṁ evaṁ vadeyyuṁ: 37.6‘My friend, are you building a ladder for a longhouse that you’ve never even known or seen?’ 37.6‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, tassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosī’ti? 37.7Asked this, he’d say, ‘Yes.’ 37.7Iti puṭṭho ‘āmā’ti vadeyya.
37.8What do you think, Poṭṭhapāda? 37.8Taṁ kiṁ maññasi, poṭṭhapāda, 37.9This being so, doesn’t that man’s statement turn out to have no demonstrable basis?” 37.9nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
37.10“Clearly that’s the case, sir.” 37.10“Addhā kho, bhante, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
38.1“In the same way, the ascetics and brahmins who have those various doctrines and views … 38.1“Evameva kho, poṭṭhapāda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: 38.2[…]38.2‘ekantasukhī attā hoti arogo paraṁ maraṇā’ti. 38.3[…]38.3Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: 38.4[…]38.4‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino: 38.5[…]38.5“ekantasukhī attā hoti arogo paraṁ maraṇā”’ti? 38.6[…]38.6Te ce me evaṁ puṭṭhā ‘āmā’ti paṭijānanti. 38.7[…]38.7Tyāhaṁ evaṁ vadāmi: 38.8[…]38.8‘api pana tumhe āyasmanto ekantasukhaṁ lokaṁ jānaṁ passaṁ viharathā’ti? 38.9[…]38.9Iti puṭṭhā ‘no’ti vadanti.
38.10[…]38.10Tyāhaṁ evaṁ vadāmi: 38.11[…]38.11‘api pana tumhe āyasmanto ekaṁ vā rattiṁ ekaṁ vā divasaṁ upaḍḍhaṁ vā rattiṁ upaḍḍhaṁ vā divasaṁ ekantasukhiṁ attānaṁ sañjānāthā’ti? 38.12[…]38.12Iti puṭṭhā ‘no’ti vadanti.
38.13[…]38.13Tyāhaṁ evaṁ vadāmi: 38.14[…]38.14‘api pana tumhe āyasmanto jānātha ayaṁ maggo ayaṁ paṭipadā ekantasukhassa lokassa sacchikiriyāyā’ti? 38.15[…]38.15Iti puṭṭhā ‘no’ti vadanti.
38.16[…]38.16Tyāhaṁ evaṁ vadāmi: 38.17[…]38.17‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṁ lokaṁ upapannā tāsaṁ devatānaṁ bhāsamānānaṁ saddaṁ suṇātha: 38.18[…]38.18“suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya; 38.19[…]38.19mayampi hi, mārisā, evaṁ paṭipannā ekantasukhaṁ lokaṁ upapannā”’ti? 38.20[…]38.20Iti puṭṭhā ‘no’ti vadanti.
38.21Doesn’t what they say turn out to have no demonstrable basis?” 38.21Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
38.22“Clearly that’s the case, sir.” 38.22“Addhā kho, bhante, evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
39.02.2. Three Kinds of Reincarnation 39.02.2. Tayoattapaṭilābha
39.1“Poṭṭhapāda, there are these three kinds of incarnation: Attapaṭilābha is literally “re-acquisition of self”, where attā is explained by the commentary as attabhāva, the “state of the self” or “life-form” that is acquired at rebirth, i.e. the body (sarīra), whether material or immaterial.Here we see an echo of the old use of ātman as “body”, although it is applied even to the formless realms. 39.1“Tayo kho me, poṭṭhapāda, attapaṭilābhā—39.2a solid incarnation, a mind-made incarnation, and a formless incarnation. These recap the three theses of perception and the self posted by Poṭṭhapāda from DN 9:22.1. 39.2oḷāriko attapaṭilābho, manomayo attapaṭilābho, arūpo attapaṭilābho. 39.3And what is a solid incarnation? 39.3Katamo ca, poṭṭhapāda, oḷāriko attapaṭilābho? 39.4It is formed, made up of the four principal states, and consumes edible food. 39.4Rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho, ayaṁ oḷāriko attapaṭilābho. 39.5What is a mind-made incarnation? 39.5Katamo manomayo attapaṭilābho? 39.6It is formed, mind-made, whole in its major and minor limbs, not deficient in any faculty. 39.6Rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo, ayaṁ manomayo attapaṭilābho. 39.7What is a formless incarnation? 39.7Katamo arūpo attapaṭilābho? 39.8It is formless, made of perception. 39.8Arūpī saññāmayo, ayaṁ arūpo attapaṭilābho.
40.1I teach the Dhamma for the giving up of reincarnation in these three kinds of incarnation. 40.1Oḷārikassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi: 40.2‘When you practice accordingly, corrupting qualities will be given up in you and cleansing qualities will grow. You’ll enter and remain in the fullness and abundance of wisdom, having realized it with your own insight in this very life.’ 40.2‘yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. 40.3Poṭṭhapāda, you might think: 40.3Siyā kho pana te, poṭṭhapāda, evamassa: 40.4‘Corrupting qualities will be given up and cleansing qualities will grow. One will enter and remain in the fullness and abundance of wisdom, having realized it with one’s own insight in this very life. But such a life is suffering.’ Compare with the similar sentiment at SN 22.2:10.1. 40.4‘saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti. 40.5But you should not see it like this. 40.5Na kho panetaṁ, poṭṭhapāda, evaṁ daṭṭhabbaṁ. 40.6Corrupting qualities will be given up and cleansing qualities will grow. One will enter and remain in the fullness and abundance of wisdom, having realized it with one’s own insight in this very life. And there will be only joy and happiness, tranquility, mindfulness and awareness. Such a life is blissful. 40.6Saṅkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.
41.1[…]41.1Manomayassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi: 41.2[…]41.2‘yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. 41.3[…]41.3Siyā kho pana te, poṭṭhapāda, evamassa: 41.4[…]41.4‘saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti. 41.5[…]41.5Na kho panetaṁ, poṭṭhapāda, evaṁ daṭṭhabbaṁ. 41.6[…]41.6Saṅkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.
42.1[…]42.1Arūpassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi: 42.2[…]42.2‘yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. 42.3[…]42.3Siyā kho pana te, poṭṭhapāda, evamassa: 42.4[…]42.4‘saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti. 42.5[…]42.5Na kho panetaṁ, poṭṭhapāda, evaṁ daṭṭhabbaṁ. 42.6[…]42.6Saṅkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.
43.1Poṭṭhapāda, if others should ask us, 43.1Pare ce, poṭṭhapāda, amhe evaṁ puccheyyuṁ: 43.2‘But reverends, what is that solid incarnation for the giving up of which you teach?’ We’d answer like this, 43.2‘katamo pana so, āvuso, oḷāriko attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti, tesaṁ mayaṁ evaṁ puṭṭhā evaṁ byākareyyāma: 43.3‘This is that solid incarnation.’ 43.3‘ayaṁ vā so, āvuso, oḷāriko attapaṭilābho, yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.
44.1If others should ask us, 44.1Pare ce, poṭṭhapāda, amhe evaṁ puccheyyuṁ: 44.2‘But reverends, what is that mind-made incarnation?’ We’d answer like this, 44.2‘katamo pana so, āvuso, manomayo attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti? 44.3[…]44.3Tesaṁ mayaṁ evaṁ puṭṭhā evaṁ byākareyyāma: 44.4‘This is that mind-made incarnation.’ The Buddha points to the experience to demonstrate what he is talking about, rather than offering a long theoretical explanation. Ayaṁ is a pronoun of presence, used to indicate what is apparent before the subject. 44.4‘ayaṁ vā so, āvuso, manomayo attapaṭilābho yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.
45.1If others should ask us, 45.1Pare ce, poṭṭhapāda, amhe evaṁ puccheyyuṁ: 45.2‘But reverends, what is that formless incarnation?’ We’d answer like this, 45.2‘katamo pana so, āvuso, arūpo attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti? 45.3[…]45.3Tesaṁ mayaṁ evaṁ puṭṭhā evaṁ byākareyyāma: 45.4‘This is that formless incarnation.’ 45.4‘ayaṁ vā so, āvuso, arūpo attapaṭilābho yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.
45.5What do you think, Poṭṭhapāda? 45.5Taṁ kiṁ maññasi, poṭṭhapāda, 45.6This being so, doesn’t that statement turn out to have a demonstrable basis?” 45.6nanu evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
45.7“Clearly that’s the case, sir.” 45.7“Addhā kho, bhante, evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
46.1“Suppose a man were to build a ladder for climbing up to a stilt longhouse right underneath that longhouse. 46.1“Seyyathāpi, poṭṭhapāda, puriso nisseṇiṁ kareyya pāsādassa ārohaṇāya tasseva pāsādassa heṭṭhā. 46.2They’d say to him, 46.2Tamenaṁ evaṁ vadeyyuṁ: 46.3‘My friend, that stilt longhouse that you’re building a ladder for—do you know whether it’s to the north, south, east, or west? Or whether it’s tall or short or medium?’ 46.3‘ambho purisa, yassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosi, jānāsi taṁ pāsādaṁ, puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti? 46.4He’d say, 46.4So evaṁ vadeyya: 46.5‘This is that stilt longhouse for which I’m building a ladder, right underneath it.’ 46.5‘ayaṁ vā so, āvuso, pāsādo, yassāhaṁ ārohaṇāya nisseṇiṁ karomi, tasseva pāsādassa heṭṭhā’ti.
46.6What do you think, Poṭṭhapāda? 46.6Taṁ kiṁ maññasi, poṭṭhapāda, 46.7This being so, doesn’t that man’s statement turn out to have a demonstrable basis?” 46.7nanu evaṁ sante tassa purisassa sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
46.8“Clearly that’s the case, sir.” 46.8“Addhā kho, bhante, evaṁ sante tassa purisassa sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
47.1[…]47.1“Evameva kho, poṭṭhapāda, pare ce amhe evaṁ puccheyyuṁ: 47.2[…]47.2‘katamo pana so, āvuso, oḷāriko attapaṭilābho …pe… 47.3[…]47.3katamo pana so, āvuso, manomayo attapaṭilābho …pe… 47.4[…]47.4katamo pana so, āvuso, arūpo attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti? 47.5[…]47.5Tesaṁ mayaṁ evaṁ puṭṭhā evaṁ byākareyyāma: 47.6[…]47.6‘ayaṁ vā so, āvuso, arūpo attapaṭilābho, yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.
47.7[…]47.7Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti? 47.8[…]47.8“Addhā kho, bhante, evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
48.1When the Buddha had spoken, Citta Hatthisāriputta said, 48.1Evaṁ vutte, citto hatthisāriputto bhagavantaṁ etadavoca: 48.2“Sir, when reincarnated in a solid incarnation, are the mind-made and formless incarnations fictitious, Citta is asking an ontological question, assuming that these three states are existent realities of the self. 48.2“yasmiṁ, bhante, samaye oḷāriko attapaṭilābho hoti, moghassa tasmiṁ samaye manomayo attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti; 48.3and only the solid incarnation real? 48.3oḷāriko vāssa attapaṭilābho tasmiṁ samaye sacco hoti. 48.4When reincarnated in a mind-made incarnation, are the solid and formless incarnations fictitious, 48.4Yasmiṁ, bhante, samaye manomayo attapaṭilābho hoti, moghassa tasmiṁ samaye oḷāriko attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti; 48.5and only the mind-made incarnation real? 48.5manomayo vāssa attapaṭilābho tasmiṁ samaye sacco hoti. 48.6When reincarnated in a formless incarnation, are the solid and mind-made incarnations fictitious, 48.6Yasmiṁ, bhante, samaye arūpo attapaṭilābho hoti, moghassa tasmiṁ samaye oḷāriko attapaṭilābho hoti, mogho manomayo attapaṭilābho hoti; 48.7and only the formless incarnation real?” 48.7arūpo vāssa attapaṭilābho tasmiṁ samaye sacco hotī”ti.
49.1“When reincarnated in a solid incarnation, it’s not referred to as a mind-made or formless incarnation, The Buddha reframes the question as one of conventional description. He is describing states in which one might be reborn, not underlying ontologies. 49.1“Yasmiṁ, citta, samaye oḷāriko attapaṭilābho hoti, neva tasmiṁ samaye manomayo attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati; 49.2only as a solid incarnation. 49.2oḷāriko attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati. 49.3When reincarnated in a mind-made incarnation, it’s not referred to as a solid or formless incarnation, 49.3Yasmiṁ, citta, samaye manomayo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati; 49.4only as a mind-made incarnation. 49.4manomayo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati. 49.5When reincarnated in a formless incarnation, it’s not referred to as a solid or mind-made incarnation, 49.5Yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ gacchati; 49.6only as a formless incarnation. 49.6arūpo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.
49.7Citta, suppose they were to ask you, 49.7Sace taṁ, citta, evaṁ puccheyyuṁ: 49.8‘Did you exist in the past? This anticipates one of the great philosophical debates of sectarian Buddhists which gave rise to the Sarvāstivāda, the school whose core doctrine was that “all exists (in the past, future, and present)”. The Buddha describes past, future, and present with the three grammatical tenses. 49.8‘ahosi tvaṁ atītamaddhānaṁ, na tvaṁ nāhosi; 49.9Will you exist in the future? 49.9bhavissasi tvaṁ anāgatamaddhānaṁ, na tvaṁ na bhavissasi; 49.10Do you exist now?’ 49.10atthi tvaṁ etarahi, na tvaṁ natthī’ti. 49.11How would you answer?” 49.11Evaṁ puṭṭho tvaṁ, citta, kinti byākareyyāsī”ti?
49.12“Sir, if they were to ask me this, 49.12“Sace maṁ, bhante, evaṁ puccheyyuṁ: 49.13[…]49.13‘ahosi tvaṁ atītamaddhānaṁ, na tvaṁ na ahosi; 49.14[…]49.14bhavissasi tvaṁ anāgatamaddhānaṁ, na tvaṁ na bhavissasi; 49.15[…]49.15atthi tvaṁ etarahi, na tvaṁ natthī’ti. 49.16I’d answer like this, 49.16Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyaṁ: 49.17‘I did exist in the past. 49.17‘ahosāhaṁ atītamaddhānaṁ, nāhaṁ na ahosiṁ; 49.18I will exist in the future. 49.18bhavissāmahaṁ anāgatamaddhānaṁ, nāhaṁ na bhavissāmi; 49.19I do exist now.’ 49.19atthāhaṁ etarahi, nāhaṁ natthī’ti. 49.20That’s how I’d answer.” 49.20Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyan”ti.
50.1“But Citta, suppose they were to ask you, 50.1“Sace pana taṁ, citta, evaṁ puccheyyuṁ: 50.2‘Is the reincarnation you had in the past your only real one, and those of the future and present fictitious? 50.2‘yo te ahosi atīto attapaṭilābho, sova te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno? 50.3Is the reincarnation you will have in the future your only real one, and those of the past and present fictitious? 50.3Yo te bhavissati anāgato attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho paccuppanno? 50.4Is the reincarnation you have now your only real one, and those of the past and future fictitious?’ 50.4Yo te etarahi paccuppanno attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho anāgato’ti. 50.5How would you answer?” 50.5Evaṁ puṭṭho tvaṁ, citta, kinti byākareyyāsī”ti?
50.6“Sir, if they were to ask me this, 50.6“Sace pana maṁ, bhante, evaṁ puccheyyuṁ: 50.7[…]50.7‘yo te ahosi atīto attapaṭilābho, sova te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno. 50.8[…]50.8Yo te bhavissati anāgato attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho paccuppanno. 50.9[…]50.9Yo te etarahi paccuppanno attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho anāgato’ti. 50.10I’d answer like this, 50.10Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyaṁ: 50.11‘The reincarnation I had in the past was real at that time, and those of the future and present fictitious. 50.11‘yo me ahosi atīto attapaṭilābho, sova me attapaṭilābho tasmiṁ samaye sacco ahosi, mogho anāgato, mogho paccuppanno. 50.12The reincarnation I will have in the future will be real at the time, and those of the past and present fictitious. 50.12Yo me bhavissati anāgato attapaṭilābho, sova me attapaṭilābho tasmiṁ samaye sacco bhavissati, mogho atīto, mogho paccuppanno. 50.13The reincarnation I have now is real at this time, and those of the past and future fictitious.’ 50.13Yo me etarahi paccuppanno attapaṭilābho, sova me attapaṭilābho sacco, mogho atīto, mogho anāgato’ti. 50.14That’s how I’d answer.” 50.14Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyan”ti.
51.1“In the same way, while in any one of the three reincarnations, it’s not referred to as the other two, only under its own name. 51.1“Evameva kho, citta, yasmiṁ samaye oḷāriko attapaṭilābho hoti, neva tasmiṁ samaye manomayo attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati. 51.2[…]51.2Oḷāriko attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati. 51.3[…]51.3Yasmiṁ, citta, samaye manomayo attapaṭilābho hoti …pe… 51.4[…]51.4yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ gacchati; 51.5[…]51.5arūpo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.
52.1From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these. Compare Śatapatha Brāhmaṇa 3.3.3.2. 52.1Seyyathāpi, citta, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo. 52.2While it’s milk, it’s not referred to as curds, butter, ghee, or cream of ghee. 52.2Yasmiṁ samaye khīraṁ hoti, neva tasmiṁ samaye dadhīti saṅkhaṁ gacchati, na navanītanti saṅkhaṁ gacchati, na sappīti saṅkhaṁ gacchati, na sappimaṇḍoti saṅkhaṁ gacchati; 52.3It’s only referred to as milk. 52.3khīrantveva tasmiṁ samaye saṅkhaṁ gacchati. 52.4While it’s curd 52.4Yasmiṁ samaye dadhi hoti …pe… 52.5or butter 52.5navanītaṁ hoti … 52.6or ghee 52.6sappi hoti … 52.7or cream of ghee, it’s not referred to as anything else, 52.7sappimaṇḍo hoti, neva tasmiṁ samaye khīranti saṅkhaṁ gacchati, na dadhīti saṅkhaṁ gacchati, na navanītanti saṅkhaṁ gacchati, na sappīti saṅkhaṁ gacchati; 52.8only under its own name. 52.8sappimaṇḍotveva tasmiṁ samaye saṅkhaṁ gacchati. 53.1In the same way, while in any one of the three reincarnations, it’s not referred to as the other two, only under its own name. 53.1Evameva kho, citta, yasmiṁ samaye oḷāriko attapaṭilābho hoti …pe… 53.2[…]53.2yasmiṁ, citta, samaye manomayo attapaṭilābho hoti …pe… 53.3[…]53.3yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ gacchati; 53.4[…]53.4arūpo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati. 53.5These are the world’s common usages, definitions, expressions, and descriptions, which the Realized One uses to communicate without getting stuck on them.” Words such as “self” have a conventional usage and in that context are perfectly fine. But what that “self” refers to is constantly changing, as it is reincarnated in different states. It is like a river which keeps the same name even though the water is always changing. If, driven by attachment, we assume there is a metaphysical reality underlying the conventional “self”, we step beyond what can be empirically verified. Note, however, that the Buddha is not asserting that there are two levels of truth, conventional and ultimate, a distinction not found in early Buddhism. | Compare MN 139:3.9, MN 74:13.1, SN 1.25. 53.5Imā kho, citta, lokasamaññā lokaniruttiyo lokavohārā lokapaññattiyo, yāhi tathāgato voharati aparāmasan”ti.
54.1When he had spoken, the wanderer Poṭṭhapāda said to the Buddha, 54.1Evaṁ vutte, poṭṭhapādo paribbājako bhagavantaṁ etadavoca: 54.2“Excellent, sir! Excellent! 54.2“abhikkantaṁ, bhante, abhikkantaṁ, bhante. 54.3As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, so too the Buddha has made the teaching clear in many ways. 54.3Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. 54.4I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. 54.4Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. 54.5From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” 54.5Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
55.02.3. The Ordination of Citta Hatthisāriputta 55.02.3. Cittahatthisāriputtaupasampadā
55.1But Citta Hatthisāriputta said to the Buddha, 55.1Citto pana hatthisāriputto bhagavantaṁ etadavoca: 55.2“Excellent, sir! Excellent! 55.2“abhikkantaṁ, bhante, abhikkantaṁ, bhante. 55.3As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, so too the Buddha has made the teaching clear in many ways. 55.3Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. 55.4I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. 55.4Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. 55.5Sir, may I receive the going forth, the ordination in the Buddha’s presence?” 55.5Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.
56.1And Citta Hatthisāriputta received the going forth, the ordination in the Buddha’s presence. 56.1Alattha kho citto hatthisāriputto bhagavato santike pabbajjaṁ, alattha upasampadaṁ. 56.2Not long after his ordination, Venerable Citta Hatthisāriputta, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. In AN 6.60 we find Citta Hatthisāriputta, still a somewhat junior monk, rudely interrupting his seniors. After admonition he disrobed, but he ordained again and later achieved arahantship. We can reconcile these two accounts by recognizing that the phrase acira “not long after” is a conventional term, which might be several years. Thus the events of AN 6.60 occurred some time between his ordination and awakening. 56.2Acirūpasampanno kho panāyasmā citto hatthisāriputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto na cirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. 56.3He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” 56.3“khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthAttāyā”ti abbhaññāsi. 56.4And Venerable Citta Hatthisāriputta became one of the perfected. 56.4Aññataro kho panāyasmā citto hatthisāriputto arahataṁ ahosīti.